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THE  J)OCTEINE 


THE  CHURCH  OF  ENGLAND 


AS  TO  TBS 


EFFECTS  OF  BAPTISM 

IN   THE    CASE   OF 

INFANTS. 

CS^ttjl)  an  ^{ipentif];, 

CONTAINING 

THE  BAPTISMAL  SERVICES 

OF 

LUTHER  AND  THE  NUREMBERG  AND  COLOGNE  LITURGIES. 


WILLIAM   GOODE,   M.A.,  F.S.A. 

&ECTOII  OF  ST.  ANTHOLIN,  LONDON. 


NEW- YORK : 
STANFORD  AND  SWORDS,  137,  BROADWAY. 

1850. 


BOBART   PRESS, 

M,  AwH-fiTaBrr. 

J.  B.  M>OUWN,  PHINTZa. 


ADVERTISEMENT. 


The  present  volume  is  a  reprint  of  Mr.  Goode's  book  from  the 
second  revised  edition,  with  the  exception  of  the  first  120  pp. 
which  were  stereotyped  before  it  was  known  that  the  author 
was  preparing  a  second  edition.  The  variations  in  this  por- 
tion of  the  work  are,  however,  of  no  special  importance. 


PREFACE 

BY  THE  AMERICAN  EDITOR. 


The  appearance  of  the  following  work  will  prove,  it  is  con- 
fidently believed,  an  emphatic  event  in  the  history  of  theolo- 
gical controversy  in  the  Church  of  England,  and  in  her  daugh- 
ter Church  in  these  United  States.  The  subject  is,  the  "  effects 
of  Baptism  in  the  case  of  infants"  ;  and  the  question,  not  what 
the  Scriptures  teach  in  regard  to  it,  but  what  the  Church  of 
England,  in  her  various  standards  of  doctrine  teaches.  This 
question,  which  has  been  contested,  oii  both  sides  of  the  Atlan- 
tic, for  thirty  years,  and  upwards,  is  here  brought  nearer  to  a 
settlement,  if  indeed  it  is  not  absolutely  settled,  than  in  any 
other  book  in  the  whole  field  of  Knglish  theology. 

The  author  seems  eminently  qualified  for  the  final  solution 
and  adjustment  of  points,  which  have  been  long  debated,  and 
which,  by  protracted  discussion  from  unskilful  hands,  have 
been  perplexed  and  confused  rather  than  cleared  up  ; — a  case 
which  not  unfrequently  occurs,  where,  on  the  one  side,  pre- 
judice warps  the  judgment,  and,  on  the  other,  want  of  infor- 
mation disqualifies  for  the  exposure  of  sophistry.  He  is  a 
divine  of  the  most  accurate  scholarship,  the  most  thorough 
and  extensive  reading,  and  the  coolest  and  most  cautious  habits 
of  thought.  He  seems  entirely  incapable  of  a  superficial  in- 
vestigation of  any  subject:  thoroughness  characterizes  every 
production  of  his  pen.  He  never  hurries  to  a  conclusion,  es- 
pecially when  it  is  complex.  He  discriminates  carefully, 
"divides  the  question,"  selects  his  arguments  more  like  a  judge 
than  an  advocate,  and  enunciates  his  conclusion  with  all  the 
limitations  which  the  nature  of  his  premises  demands. 


ii  PREFACE. 

Mr,  Goode  has  already  distinguished  himself  in  a  work 
republishid  in  this  country.     His  "  Divine  Rule  of  Faith  and 
Practice,"  must  be  acknowledged,  even  by  his  opponents,   as 
a  monument  of  research  and  scholarship.     It  is  indeed,  very 
observable  that  they  have  never  attempted  to  answer  it,  though 
it  is  the  book  on  which  those  who  agree  in  sentiment  with  the 
author,  rest  their  cause,  more  than  on  any  other ;  and  though 
the  standing  of  the  author,  and  the  ability  and  thoroughness 
of  the  work,  loudly  challenge  a  reply.     As  the  same  charac- 
teristics and  circumstances  belong  to  the  volume  here  given 
to  the  public,  it  remains  to  be  seen,  and  the  world  will  look 
anxiously  to  see,    whether  Mr.  Goode's  opponents  will  treat  it 
with  the  same  discreet  valor  which  has  been  exhibited  in 
the  former  instance.     Nor  is  this  said  in  idle  banter  :  the  oc- 
casion is  altogether  too  sacred  for  such  a   feeling.      For  the 
truth  sake,  it  is  most  earnestly  to  be  wished,  that  some  one, 
who  has  the  time  and  facilities  necessary  for  the  task,  would 
travel,  step  by  step,  over  the  same  ground  with  the  author, 
and,   if  it  can  be  done,  expose  any  important  mistakes  into 
which  he  may  have  fallen,  and,  above  all,  if  he  be  in  error, 
the  fallacy  of  the  general  argument.  A  work  like  the  present, 
should  not  be  allowed  to  pass  without  a  thorough  sifting  by 
the  author's  theological  opponents.     As  thousands,  we  venture 
to  predict,  will  have  their  doubts  removed  by  it,  and  will  set- 
tle down,  in  consequence,  in  what  Tractarians  must  deem  a 
most  serious  error,  it  would  seem  an  act  of  charity  to  disa- 
buse the  minds,  if  indeed  they  are  mistaken  ;  and  certainly  it 
would  be  rendering  a  great  service  to  the  cause  of  truth.     But 
if  the  subject  is  touched,  it  should  receive  as  thorough  a  search- 
ing as  the  author  has  given  it.      A  passing  notice,  a  squib  in 
the  form  of  a  review,  a  culling  of  a  few  points  to  cavil  it,  as  the 
infidel  assails  the  Bible,  instead  of  meeting  the  main  question 
broadly  and  squarely,  is  not  what  the  occasion  calls  for.     Let 
the  author  be  met,   as  he  has  met  his  subject.     Let  him  be 
answered  as  Archdeacon  Paley  recommends  in  all  such  cases, 
*'  The  fair  way,"  says  he,  "  of  conducting  a  dispute,  is  to  ex- 
hibit one  by  one  the  arguments  of  your  opponent,  and  with 
each  argument  the  precise  and  specific  answer  you  are  able  to 
give  it."     He  continues,  "  if  this  method  be  not  so  commpD, 


PREFACE.  iii 

nor  found  so  convenient,  as  might  be  expected,  the  reason  is, 
because  it  suits  not  always  with  the  designs  of  a  writer, 
which  are  perhaps  no  more  than  to  make  a  book ;  to  con- 
found some  argument  and  keep  others  out  of  sight ;  to  leave 
what  is  called  an  impression  upon  the  reader,  without  any 
care  to  inform  him  of  the  proofs  or  principles,  by  which  his 
opinion  should  be  governed.  With  such  views  it  may  be  con- 
sistent to  despatch  objections,  by  observing  of  some  "  that  they 
are  old,"  and  therefore  like  certain  drugs,  have  lost,  we  may 
suppose,  their  strength  ;  of  others,  that  "  they  have  long  since 
received  an  answer,"  which  implies  to  be,  and  are  a  confuta- 
tion :  to  attack  straggling  remarks  and  decline  the  main  rea- 
soning as  "  mere  declamation  ;"  to  pass  by  one  passage  be- 
cause it  is  long-winded,  another  because  the  answerer  has 
neither  the  leisure  nor  the  inclination  to  enter  into  the  dis- 
cussion of  it ;  to  produce  extracts  and  quotations,  which,  taken 
alone,  imperfectly,  if  at  all,  express  their  author's  meaning; 
to  dismiss  a  stubborn  difficulty  with  a  reference,  which  ten  to 
one  the  reader  never  looks  at ;  and  lastly,  in  order  to  give  the 
whole  a  certain  fashionable  air  of  candor  and  moderation,  to 
make  a  concession  or  two  which  nobody  thanks  him  for,  or 
yield  up  a  few  points  which  it  is  no  longer  any  credit  to  main- 
tain." 

In  the  way  thus  recommended  by  Dr.  Paley,  we  desire 
exceedingly  to  see  Mr.  Goode's  book  treated  by  some  one  of 
the  party  which  he  opposes.  Should  any  person  undertake 
the  task  after  this  manner,  we  venture  to  predict  he  will  not 
long  pursue  it.  And  we  would  even  indulge  the  hope,  that 
such  an  one,  having  begun  by  making  opposition,  would  end 
by  giving  his  assent.  In  short,  we  have  no  fears  in  regard  to 
this  work,  except  that  it  may  be  avoided  and  neglected  by 
those  whom  it  most  concerns  to  read  and  digest  it  well ;  or 
that,  an  answer  being  attempted,  it  may  prove  a  mere  pre- 
tence,  such  as  Dr.  Paley  so  aptly  describes  and  justly  con- 
demns. 

The  author  of  the  work  before  us,  as  has  already  been 
remarked,  does  not  discuss  the  subject  of  the  effects  of  Infant 
Baptism,  in  relation  to  the  testimony  of  Scripture.  The 
questions,  what  do  the  Scriptures  teach,  and  what  do  the 


iy  PREFACK 

standards  of  our  Church  teach,  are  perfectly  distinguishable, 
and  may  very  well  receive  a  separate  discussion.  The  one 
question  determines  onr  loyalty  to  our  Church ;  the  other  our 
submission  to  the  word  of  God.  But  though  thus  distinguish- 
able and  separable,  they  ought  not  to  be  kept  constantly  apart. 
They  ought  rather  to  be  kept  side  by  side.  The  mere  presence 
of  Scripture  authority  is  good  at  all  times :  it  has  a  salutary 
effect,  imparting  fairness  and  seriousness  to  the  mind,  ele- 
vating and  purifying  it,  and  keep  away  from  it  that  secularity 
of  spirit  which  is  apt,  otherwise,  and  indeed  often  in  spite  of 
every  check,  to  creep  over  the  hearts  of  theological  contro- 
versialists. Among  Episcopalians  the  check  of  such  a  reference 
to  Scripture,  is  entirely  legitimate  for  the  additional  reason, 
that  in  their  Church,  Scripture  is  made  the  foundation  of  every 
thing.  Even  the  Apostles'  and  Nicene  Creeds  are  received, 
only  because  they  may  be  proved  by  most  certain  warrant  of 
Holy  Scripture  ;  and  if  these,  how  much  more,  any  other  for- 
mularies in  the  Prayer  Book  !  The  founders  of  our  Protestant 
jChurch  then,  having  had  the  Scriptures  before  them  when  they 
drew  up  our  doctrinal  standards,  it  cannot  but  have  a  bene- 
ficial and  proper  effect  upon  the  inquirer,  who  would  know 
what  the  Reformers  taught,  that  in  searching  their  writings 
he  should  have  ever  by  him  the  light  which  they  so  rever- 
entially, faithfully  and  constantly  used  :  read  in  this  light,  the 
true  sense  of  their  writings  is  most  likely  to  be  attained. 
Perhaps  of  late  the  question  of  the  effect  of  Baptism  upon 
iufants,  has  been  considered  too  much  apart  from  the  Scrip- 
tures ;  as  certainly  it  has,  from  the  general  theology  of  the 
Reformers.  The  author  of  the  present  work  having  brought 
us  back,  in  the  settlement  of  this  question,  in  such  a  very 
thorough  way  to  the  Reformers,  and  shown  us  so  decisively 
their  opinions  ;  one  cannot  but  wish  that  he  had  in  like  man- 
ner brought  us  back  to  the  Scriptures  also,  and  shown  us  their 
decision.  For  the  one  task,  as  well  as  the  other,  he  is  abun- 
dantly competent.  Wherever,  in  his  other  works,  he  has  been 
called  to  handle  a  question  according  to  the  verdict  of  the 
Scriptures,  he  has  done  it  with  singular  discrimination  and 
ability.  To  be  shown  that  the  sense  we  put  upon  the  Prayer 
Book   is  conformed  to  the  natural  sense  of  Holy  Writ,  on 


PREFACE.  y 

any  points  under  disonssion,  at  the  same  time  that  it  is  shown 
to  be  conforriied  to  the' manifest  and  undisputed  theology  of 
the  Reformers,  could  not  fail  "to  establish,  strengthen  and 
settle"  our  minds. 

The  subject  here  discussed  has  been  so  long  and  so  largely 
discussed,  that  some  may  be  prevented  from  reading  this  work 
under  the  impression,  that  it  is  only  a  new  concoction  of  old 
matter.  They  ought  therefore  to  be  apprised  that  it  is  a 
mistake.  The  work  is  original,  in  the  strictest  sense  in  which 
originality  ca.n  characterize  an  inquiry  of  this  nature.  The 
author  invariably  goes  to  the  original  sources :  he  takes 
nothing  second-hand ;  and  he  has  drawn  upon  them  more 
largely  than  any  that  have  gone  before  him  in  the  same  track. 
Moreover,  his  mode  of  handling  the  question  is,  in  many  re- 
spects, as  original  as  the  matter  which  he  has  collected.  We 
will  venture  the  assertion,  that  no  man  who  has  not  read  this 
book,  is  aware  of  the  variety  and  abundance  of  the  evidence 
by  which  "  evangelical  truth"  is  sustained  and  established  in 
the  Baptismal' controversy. 

The  chief  difficulty  here  lies  in  the  office  for  the  Baptism 
of  Infants :  the  interpretation  of  this  office  is  the  crux  of  the 
controversy.  Now  some  in  untying  the  knot  M'ould  use  only 
the  aid  of  Scripture  ;  but  this,  though  the  excellent  and  only 
method  for  determining  the  soundness  of  the  formulary,  is  not 
the  proper  one  for  arriving  at  its  historical  sense.  Other  in- 
terpreters would  confine  themselves  almost  exclusively  to  the 
fathers  of  the  early  Church,  and  be  guided  by  their  opinions  ; 
but,  however  valuable  their  judgment  as  a  help,  it  should  be 
remembered  the  Church  of  England  is  not  a  Church  of  prim- 
itive times,  but  a  Church  of  the  Reformation.  Others  again, 
like  Sir  Jenner  Fust,  show  an  indisposition  to  look  beyond 
the  mere  words  of  the  Baptismal  Service,  choosing  to  say  they 
are  so  plain  as  to  need  no  comment.  But  they  forget,  that  the 
prima  facie  sense  is  not  always  the  true  one ;  and  that  in  the 
case  of  the  words,  "  this  is  my  body,"  "  this  is  my  blood,"  no 
Protestant  will  admit  it.  There  is  yet  another  class,  howev- 
er, who  would  resort  to  the  writings  of  the  Reformers,  their 
letters,  sermons  and  books,  the  Reformers  of  Great  Britain 
and  the  Reformers  of  the  Continent,  and  thence  learn,  histori- 


yj  PREFACE. 

cally,  what  the  formularies  of  the  Church  mean,  or,  at  least, 
what  they  do  not  mean.  And  this,  plainly,  under  certain 
limitations,  is  the  true  method.  Cranmer,  Ridley,  Latimer, 
Hooper,  Jewel  and  the  rest,  could  not  have  meant  to  teach  one 
doctrine  in  the  offices  which  they  drew  up  for  public  use,  and 
another  in  their  correspondence,  pulpit  discourses  and  published 
works  ;  nor  to  approve  in  their  brethren  in  Germany  and 
Switzerland  what  they  condemned  in  England,  and  what  may 
thus  be  said  of  the  British,  may  also  be  said  of  the  Continental 
Reformers. 

This  last  principle  of  interpretation  has  not  been  employed 
as  much  as  it  should  have  been,  otherwise  the  present  contro- 
versary  would  have  been  brought  to  an  end  long  ago.  Arch- 
iishop  Lawrence  complains  of  its  neglect,  in  the  preface  to  his 
Bampton  Lectures.  His  words  are  :  "  This  mode  of  illustra- 
tion, although  it  has  not  been  wholly  disregarded,  has  never- 
theless been  but  partially  pursued,"  In  the  body  of  his  work, 
accordingly,  he  proceeds  to  apply  this  method: — with  how 
much  success  we  need  not  here  say,  except  to  remark,  that, 
as  in  the  use  of  every  other  means  of  ariving  at  truth,  here  too 
the  mind  may  be  under  a  bias.  In  his  recent  charge  the 
Bishop  of  Maryland  also,  has  very  strongly  affirmed  the  same 
rule  of  interpretation  for  all  our  formularies.  "  There  is  a 
sense,"  says  he,  "  fixed  in  proportion  as  it  is  carefully,  and 
full  as  it  is  successfully  ascertained,  the  sense  of  the  compiler 
or  composer,  the  original  historical  sense,  that  which  was  in, 
the  mind  of  those  who  first  made  and  used  the  for  mularies,  and 
which  they  should  always  have."  Now  to  this  authority  Mr. 
Goode  also  appeals  in  determining  the  sense  of  our  office  of 
Infant  Baptism;  and  he  does  so,  plainly,  with  great  confidence. 
The  appeal  is  more  full,  accurate,  and  as  we  think  impartial, 
than  has  ever  been  made  before.  He  seems  not  in  the  slightest 
degree  straitened  by  a  want  of  matter,  nor  impeded  by  serious 
obstacles  in  his  way.  He  moves  along  in  his  argument  with 
a  composure  of  mind,  which  indicates,  not  only  that  he  is 
master  of  his  subject,  but  also  that  he  is  profoundly  convinced 
that  he  has  truth — the  whole  truth  on  his  side.  There  are  san- 
guine and  confident  minds,  in  which  such  assurance  is  an  index 
of  nothins:  "  without  themselves;"  but  such  is  not  the  temper 


PREFACE.  yji 

t)f  this  wnriter.  In  a  question  of  fact  like  the  present,  the 
calm  confidence  of  one  so  eminently  cool,  cautious  and  ju- 
dicious as  Mr.  Goode,  promises  a  safe  conclusion.  But 
what  his  style  and  manner  promise,  his  matter  abundantly 
fufils.  In  truth,  we  see  not  how  a  careful  and  impartial  rea- 
der can  fail  to  admit,  that  he  has  brought  the  question  to  a 
close. 

One  author  sets  out,  most  judiciously,  by  showing  us  pre- 
cisely what  he  does  not,  as  well  as  what  he  does,  undertake  to 
do.  He  tells  us  he  not  going  to  draw  a  mathematical  line,  and 
insist  that  every  man  walk  upon  it,  as  the  sole  condition  of 
honesty  and  orthodoxy :  he  is  too  sound  minded  and  tolerant 
for  such  a  course.  He  has  no  disposition  to  establish  a  Pro- 
crustean bed,  for  the  present  or  any  other  theological  topic. 
But  on  the  other  hand,  he  is  no  latitudinarian.  He  thinks 
the  Church  though  liberal,  yet  decided ;  and  whilst  she  allows 
her  children  all  the  freedom  which  a  sense  of  human  infirmity, 
and  of  the  fallibility  of  her  own  decisions,  would  naturally  dic- 
tate, that  still, 

"  sunt  denique  fines, 
Quos  ultra,  dtraqne,  nequit  coiuistere  rectum." 

On  the  one  hand  he  would  condemn  those  who  think  Bap- 
tism but  a  mere  sign,  which  Heaven  does  not  in  any  case  ac- 
company with  blessing :  under  certain  condition,  he  holds  the 
blessing  to  the  great.  But  on  the  other,  he  denies  that  we 
have  any  warrant,  according  to  the  sentiments  of  the  English 
Reformers,  for  supposing  that  the  sign  is  invariably,  i.  e.  opere 
operato,  accompanied  by  the  thing  signified.  He  further 
holds  and  proves,  that  both  these  views  are  condemned  by 
the  Church  of  England,  and  that  this  opere  operato  view 
especially,  so  far  from  being  even  tolerated  by  the  Reformers, 
was  emphatically  condemned  by  them,  as  one  of  the  worst 
features  of  that  system  against  which  they  protested  through- 
out life  and  in  death.  But  between  these  two  views,  namely, 
that  which  makes  the  rite  of  Baptism  only  a  sign,  and  that 
which  makes  it  invariably  the  instrument  of  spiritual  regen- 
eration, our  author  teaches  that  our  Church  allows  diversities 
of  opinion. 


viii  PRE-FACE. 

Against  the  opus  operatum  view  of  the  effects  of  Infant 
Baptism,  Mr.  Goode  contends  with  much  ability.  He  argues 
from  the  general  tone  of  the  theology  of  the  Reformers,  both 
in  England  and  on  the  Continent,  which  he  shows,  beyond 
dispute  to  have  been  what  we  now  call  Calvinistic,  insisting 
that  it  unavoidably  follows,  that  they  could  not  have  held  the 
Tractarian  system  upon  that  subject.  He  adduces  also  their 
express  language  on  the  topic,  showing  that  they  did  not. 
Again  he  argues  from  the  intercourse  and  intimacy,  and 
mutual  counsel  and  aid,  of  the  English  Reformers  with  their 
Continental  brethren,  especially  the  "  Reformed,"  i.  e.  the 
followers  of  Zuingle  and  Calvin.  And  again,  from  the  simi- 
larity, and  to  a  great  extent,  the  identity,  of  the  Baptismal 
formularies  of  these  several  churches.  He  asserts  also  that 
he  is  sustained  by  the  succession  of  Protestant  divines  in 
England  to  the  time  of  Laud  ;  and  that  though  from  time  to 
time  on  to  the  present,  the  Church  of  England  has  been  much 
less  Calvinistic,  yet  that  on  the  subject  of  the  following  work, 
there  has  been  very  little  change  of  sentiment,  until  the  rise 
of  the  new  school  established  by  Froude,  Newman,  Pusey  and 
Keble.  To  prove  this  he  furnishes  a  catena  of  divines  from  the 
Reformation  down,  condemnatory  of  the  Tractarian  view  of 
Baptism, — a  catena  strong  enough  in  any  part  of  it,  to  con- 
vince impartial  men  that  the  inseparability  of  the  sign  and 
thing  signified  in  that  rite,  is  not  the  doctrine  of  the  English 
Church  even  by  usage  ;  and  irresistibly  strong  in  the  most 
important,  i.  e.  the  earliest  part ;  for  there,  it  embraces 
every  man  of  eminence  in  ability  or  station,  Archbishops, 
Bishops,  Regius  and  Lady  Margaret  Professors  of  theology  in 
the  Universities,  with  very  many  others,  down  to  the  middle 
of  the  reign  of  Charles  the  First. 

Against  the  conclusion  which  the  author  comes  to  in  this 
work,  we  fear  some  may  be  prejudiced,  by  the  medium  of  proof 
which  he  employs.  It  may  rather  bar  up  their  minds  against 
conviction,  to  be  told  that  the  English  Reformers  could  not 
have  held  to  an  inseparable  connexion  between  the  waters  and 
the  grace  of  Baptism,  because  they  were  indubitably  Calvin- 
4sts.  But  earnest  and  honest  men  should  at  once  exorcise 
Buch  prejudices  from  their  minds.     Feeling  should  give  way 


PREFACE.  ix 

to  fact,  and  preconceived  opinions  to  truth;  In  the  examin- 
ation of  a  historical  question,  our  likings  and  dislikings  are 
impertinent  intruders,  and  should  be  at  once  refused  a  hearing. 
No  matter  what  the  inducement,  to  reject  a  historical  con- 
clusion to  which  the  evidence  plainly  leads,  is  to  fight  against 
truth,  and  to  fight  against  truth,  is  to  fight  against  God. 

For  the  sake,  however,  of  those  whose  minds  are  strongly 
set  against  the  system  of  the  great  G-enevan  Reformer,  it 
ought  to  bo  stated,  that  Mr.  Goode,  in  employing  the  Calvin- 
ism of  the  reformers  as  a  proof  against  the  Tractarian  doctrine 
of  Baptism,  does  not  seek  to  proselyte  his  readers  to  that 
system :  he  does  not  even  avow  his  own  attachment  to  it. 
On  the  contrary,  he  shows  that  Calvinistic  and  Arminian 
divines  may  and  do  oppose  that  doctrine.  So  far  from  having 
any  such  ulterior  object,  he  is  careful  to  declare,  "  I  believe 
that  the  articles  were  drawa  up  so  as  to  admit  of  some  lati- 
tude of  interpretation  in  the  points  controverted  among  the 
reformers,  and  so  as  neither  to  exclude  Melancthon  nor  Calvin.'* 

The  w^y,  therefore,  seems  clear  on  this  subject,  disincum- 
bered  of  all  impediments,  growing  out  of  the  peculiarities  of 
the  two  systems  of  theology  referred  to ;  and  the  reader  may 
go  fearlessly  forward,  assured  that  he  is  embarked  only  for 
one  issue  ;  namely,  whether,  according  to  the  true  sense  of  the 
standards  of  our  Church,  the  modern  doctrine  be  correct,  that 
every  child  baptized  is,  ipso  facto,  regenerated  in  the  Scriptu- 
ral sense  of  that  term. 


/ 


PREFACE. 


I  AM  unwilling  to  enlarge  a  work,  which  has  already  extended 
beyond  the  limits  originally  contemplated,  by  adding  here 
anything  more  than  a  very  few  prefatory  remarks  explanatory 
of  its  object ;  which  is,  to  point  out  what  doctrine  the  Church 
of  England  requires  to  be  held  by  her  ministers  on  the  subject 
of  the  effects  of  Baptism  in  the  case  of  Infants.  And  the  first 
question  that  occurs  in  such  an  investigation  is,  whether, 
among  all  the  various  shades  of  view  that  have  been  enter- 
tained on  this  point,  she  has  selected  one,  to  the  exclusion  of 
all  others,  to  which  she  requires,  their  assent ;  or,  whether  she 
has  only  adopted  one  class  of  views  within  which  their  doc- 
trine is  to  be  found.  It  will  appear,  on  a  careful  examination 
of  the  authorities  on  which  the  determination  of  this  question 
rests,  that  the  latter  is  the  case.  And  this  is  what  we  might, 
a  priori,  have  expected. 

That  different  shades  of  doctrine  on  this  point,  within 
certain  limits,  should  be  left  open  to  us,  is  to  my  mind  credit- 
able to  her  character  as  a  Scriptural  Church  not  seeking  to 
bind  her  ministers  to  certain  exact  and  precise  determinations 
on  such  points,  going  beyond  the  declarations  of  Holy  Scrip- 
ture, The  contrary  course  she  leaves  to  the  Church  of  the 
Council  of  Trent,  and  an  infallible  Pope.  They  who  are 
willing  to  take  their  faith  from  the  dicta  of  one  or  more  Italian 
Bishops,  may  be  satisfied  to  swear  by  any  particular  view 
which  their  oracle  offers  them :  and  if  the  last  contradict  the 
first,  and  the  middle  are  consistent  with  neither  ;  and  the 
divines  respectively  contemporary  with  the  first,  middle,  and 
last,  are  equally  at  variance   with   each  other,   and    among 


xa  PREFACE. 

themselves,  their  followers  in  the  present  age  may,  perhaps,  be 
contented  to  accept  the  solution  of  these  perplexities  that  has 
latqly  been  offered  to  them  in  the  theory  of  '*develophient,"  a 
system  which  will  smooth  all  difficulties  and  set  at  rest  all 
doubts. 

The  Church  of  England,  rejecting  all  but  the  written 
^word  of  God  as  the  authority  for  her  faith,  lays  down  her 
deductions  from  the  express  declarations  of  that  sacred  word, 
on  the  great  truths  of  Christianity  and  the  disputed  points  of 
faith  on  which  the  Church  has  at  various  times  been  agitated 
with  controversies,  as  the  rule  by  which  she  expects  her 
children  to  be  guided.  But  where  Scripture  is  silent,  or 
appeared  to  her  open  to  different  views,  there  she  is  equally 
so.  She  receives  even  the  three  Creeds,  only  because  she 
believes  they  may  be  "proved  by  most  certain  warrants  of 
Holy  Scripture."  She  is  not  therefore  likely  to  require  of  her 
members  the  belief  of  what  she  does  not  suppose  may  be 
similarly  proved. 

So  far  as  she  has  definitely  spoken,  there  all  who  have 
subscribed  her  Formularies  and  minister  in  her  communion 
are  bound,  so  long  as  they  remain  in  her  service,  to  abide  by 
and  maintain  her  determinations.  Rather  should  I  say,  they 
are  found  in  her  communion  because  they  conscientiously 
believe  her  determinations  to  be  right. 

There  are  vital  Bind  fundamental  points  on  w^hich  she  has 
spoken  definitely  and  expressly,  so  as  to  forbid  the  slightest 
deviation  from  one  precise  line  to  the  right  hand  or  to  the  left. 
There  are  important  points,  such  as  that  discussed  in  the 
following  work,  on  which  she  has  laid  down  certain  limits  on 
both  sides, 

l^uos  ultra  citraque  aequit  consistere  rectum. 

That  those  limits  have  been  transgressed,  fearfully  trans- 
gressed, by  some  among  us,  I  should  bo  the  last  to  deny. 
The  following  pages  may  perhaps  tend  to  show,  bi/  whom  they 
have  been  trangressed ;  and  such  trangression  I  should  be  the 
last  to  justify. 

The  great  point  in  dispute  in  our  Church  at  the  present 
time,  is  briefly  this,  "Whether  the  full  baptismal  blessing  is,  in 


PREFACE.  j2| 

the  case  of  infants,  under  all  circumstances,  invariably  and 
universally  bestowed  ;  whether,  in  fact,  G-od  has  pledged  him- 
self, whenever  an  infant  is  baptized,  apart  from  all  considera- 
tion of  every  other  circumstance  except  the  mere  act  of 
baptism,  to  give,  that  child,  in  the  act,  the  full  blessing  of 
spiritual  regeneration.  v 

Arid  though  in  prosecuting  the  inquiry,  what  is  the  doc- 
trine of  our  Church  upon  the  subject,  it  has  been  necessary 
to  show  the  theological  school  to  which  our  Reformers  and 
early  Divines  were  attached,  in  order  more  fully  to  illustrate 
the  meaning  of  the  Formularies  they  drew  up,  the  determi- 
nation of  the  doctrine  of  our  Church  on  the  question  at  issue 
does  not  depend  upon  our  connecting  the  theology  of  our 
Church  with  one  particular  system.  Men  of  very  different 
schools  among  us  have  agreed  in  taking  the  negative  view  on 
the  point  in  controversy.  But  certainly  when  the  theology  of 
our  early  divines  is  taken  into  account  in  the  matter,  the 
statement  that  the  universal  and  unconditional  efficacy  of 
baptism  in  the  case  of  infants  is  the  doctrine  of  our  Church, 
is  one  which  carries  its  own  condemnation  on  the  face  of  it. 

The  contrast  between  such  a  doctrine  and  the  theological 
system  of  our  early  divines,  reduces  it  to  an  absurdity. 

In  the  face  of  the  testimonies  produced  in  the  following 
work,  I  am  at  a  loss  to  understand  what  ground  there  is  left 
for  the  maintenance  of  such  an  assertion. 

I  have  shown,  that  the  testimony  of  our  Archbishops, 
Bishops,  and  the  Divinity  Professors  of  our  Universities,  at 
and  for  a  long  period  after  the  Reformation,  is  wholly  opposed 
to  the  notion  of  spiritual  regeneration  being  always  conferred 
upon  infants  in  their  baptism,  and  that  they  were  followed  at 
a  later  period  by  divines  who,  though  of  a  different  school, 
agreed  with  them  on  the  main  point  of  the  controversy ; — I 
have  shown  that  the  Services  of  our  Prayer  Book  upon  which 
the  asserti'on  that  this  is  the  doctrine  of  our  Church  is  almost 
wholly  rested,  were  submitted  to  the  judgment  of  Peter 
■  Martyr  and  Bucer,  whose  sentiments  were  notoriously  opposed 
to  such  a  doctrine,  and  that  they  fully  approved  of  them,  with 
exceptions  no  way  touching  the  point  now  in  question ; — I 
have  shown  that  Bucer  himself  drew  up  Services  of  a  pre- 


XIV 


PREFACE. 


cisely  similar  kind  to  our  own,  and  from  which  our  own  are 
confessed  to  have  been  "  freely  borrowed^''  when  holding 
sentiments  which  render  it  necessary  for  those  Services  to  be 
interpreted  on  the  hypothetical  principle  ; — I  have  shown  that 
the  earliest  (and  those  publicly  authorized)  Expositions  of  our 
Articles  and  Catechism  support  the  same  view ; — I  ask,  then, 
what  remains  wanting  for  the  establishment  of  a  complete 
and  perfect  proof,  that  this  doctrine  is  not  the  doctrine  of  our 
Church,  but,  on  the  contrary,  is  opposed  to  it  ? 

And  I  cannot  help  remarking,  how  completely  the  case 
before  us  proves  the  unfitness  of  Liturgical  forms  to  answer 
the  purpose  of  a  dogmatical  standard  of  faith  ;  and  the  errors 
and  absurdities  which  men  might  fall  into  when  deducing 
doctrine,  inferentially,  from  devotional  phrases  occurring  in  a 
Book  of  Prayer. 

It  remains  only  for  me  to  remark,  that  the  following  work 
has  been  written  and  passed  through  the  press,  not  merely 
within  a  much  shorter  period  than  I  could  have  wished  to 
have  given  to  it,  but  amidst  the  pressure  of  numerous  other 
engagements.  The  circumstances  of  the  times,  however,  for- 
bade delay.  And  I  make  the  remark,  not  as  pleading  guilty 
to  any  ill-considered  statements,  or  hasty  conclusions,  or  the 
citation  of  authorities  which  will  not  stand  the  most  search- 
ing scrutiny,  (so  far  as  my  imperfect  powers  qualify  me  for 
the  task  undertaken) — on  the  contrary,  the  work  is  the  result 
of  much  previous  labor,  undertaken  in  the  hope  of  being 
prepared  for  the  vindication  of  truth  when  the  fitting  occa- 
sion presented  itself — but  from  the  feeling  that  I  have  scarcely 
had  the  opportunity  to  do  the  subject  full  justice. 

As  it  is,  I  present  it  to  the  reader  in  the  humble  hope 
that  it  may  tend  to  clear  the  real  character  of  the  doctrine  of 
our  Church  on  the  subject  discussed;  and  thus  remove  the 
misapprehensions,  and  refute  the  misrepresentations,  that  are 
current  respecting  it.  And  I  pray  the  great  Head  of  the 
Church  that  His  blessing  may  rest  upon  it  just  so  far  as  it  is 
calculated  to  promote  the  cause  of  truth. 

W.  GOODE. 
31,  ChartcrhouRe  Square, 
March  21,  1849. 


PREFACE  TO  THE  SECOND  EDITIOK 


The  kindness  with  which  the  fonner  Edition  of  this  Work  has  been 
received,  and  the  early  call  for  another  Edition,  render  it  unnecessary 
for  the  Author  to  offer  more  than  a  very  few  remarks  in  this  place. 
He  desires,  however,  to  express  his  thankfulness  at  the  reception 
given  to  the  Work,  as  it  encourages  him  to  hope  that  it  may  be  of 
use,  with  God's  blessing,  for  the  promotion  of  the  cause  of  truth,  and 
the  manifestation  of  the  true  doctrine  of  the  Church  of  England,  on 
the  momentous  subject  of  which  it  treats. 

Late  events  in  our  Church  have  given  the  long-standing  contro- 
versy among  us  on  this  point  a  more  than  ordinary  degree  of  importance. 
The  attempt  has  been  made  to  force  upon  the  Church,  as  a  standard 
of  faith,  an  interpretation  of  her  Services  which  would  place  them  in 
direct  antagonism  to  the  doctrine  of  the  very  men  who  drew  them  up, 
and  to  eject  from  her  ministry  all  who  hold  a  different  view.  It  was 
quite  time,  therefore,  that  the  claims  of  such  an  interpretation  should  i 
be  fully  investigated,  and  the  true  doctrine  of  our  Church  set  forth 
and  proved.  To  do  this,  is  the  object  of  the  following  Work.  And 
while  it  fully  investigates  the  important  and  conclusive  internal  evi- 
dence afforded  on  the  subject  by  our  Formularies  themselves,  the 
Author  has  more  especially  directed  his  attention  to  what  may  be 
called  the  historical  part  of  the  argument.  Nothing  can  more  fully 
show  the  weakness  of  the  claim  set  up  by  those  who  call  themselves 
"  High  Churchmen"  among  us,  to  the  exclusive  admissibility  of  their 
interpretation  of  our  Book  of  Common  Prayer,  than  the  fact  of  its 
contrariety  to  the  doctrine  of  our  Reformers  and  early  divines.  To 
say  nothing  of  the  sentiments  of  those  who  drew  up  the  Prayer  Book 
of  Edward  VI.,  the  notorious  facts  that  the  compilers  of  the  Eliza- 
bethan Prayer  Book  (which,  with  a  few  alterations  not  affecting  the 
present  question,  is  that  now  in  use)  were,  of  what  is  called  the 
"  Calvinistic  "  School,  and  that  the  Primate  who  first  issued  and 
earnestly  pressed  the  Canon  for  subscription  to  the  Prayer  Book  was  a 
High  "  Calvinist,"  (Archbishop  Whitgift,)  ought  to  silence  for  ever 
the  assertion  that  a  "  Calvinist"  cannot  consistently  subscribe  to  that 
Book.  And  if  a  "  Calvinist "  can  without  difficulty  subscribe  to  it, 
then  certainly  it  does  not  assert  that  spiritual  regeneration  is  the 
universal  and  unconditional  effect  of  Baptism  in  all  infants. 


XVI  PREFACE. 

And  here  lies  the  importance  of  the  historical  argument  in  elucida- 
ting the  meaning  of  our  Formularies.  We  do  not  point  to  the 
"  Calvinism  "  of  our  early  divines  as  showing  that  a  Calvinistic 
interpretation  must  be  given  to  our  Formularies,  or  as  identifying  a 
denial  of  the  "High  Church"  doctrine  as  to  the  effects  of  Baptism 
with  Calvinistic  views, — for  Arminians^are  found  equally  denying 
it, — but  we  adduce  the  fact  of  the  '■  Calvinistic  "  doctrine  of  those  to 
whom  we  are  indebted  for  our  Formularies  as  irrefragable  evidence 
against  the  attempt  made  to  fix  upon  those  Formularies  an  exclusive 
intei'pretation,  framed  by  men  of  a  directly  opposite  school. 

Apart  from  any  consideration  of  the  peculiar  circumstances  under 
which  the  subject  is  now  discussed  in  our  Church,  it  is  impossible  to 
overrate  its  importance  as  connected  with  sound  views  of  doctrine  on 
other  points.  False  views  as  to  the  effects  of  Baptism  in  the  case  of 
infants  introduce  confusion  and  error  into  the  whole  system  of  doctrine 
connected  with  them.  If  it  is  supposed  that  the  Clergy  can  dispense 
God's  grace  and  the  best  blessing  of  the  Gospel  Covenant  to  anybody 
they  please  in  infancy,  there  is  an  end  to  all  sound  theology.  The 
doctrines  of  the  necessity  of  God's  gift  of  prevenient  grace,  and  justi- 
fication by  faith,  as  laid  down  in  our  10th  and  11th  Articles,  are 
almost  nullified.  And  the  whole  scheme  of  doctrine  embraced,  par- 
takes of  the  consequences  of  this  primary  false  principle  on  which  it 
is  built. 

One  eff'ect  however  may  result  from  the  present  controversy,  and 
the  consequence  be  of  great  benefit,  if  it  please  God,  to  the  interests 
of  truth  ill  our  Church,  namely,  that  the  minds  of  men  will  be 
more  drawn  to  the  importance  of  sound  and  clear  views  on  this 
subject. 

The  present  Edition  of  this  "Work  has  been  carefully  revised 
throughout.  I  must  add,  however,  that  I  have  certainly  found  no 
reason  at  present,  from  any  remarks  made  on  the  Work,  to  withdraw 
or  alter  a  single  position,  argument  or  authority,  advanced  in  it.  A 
few  additional  remarks  and  authorities  will  be  found  interspersed  here 
and  there  ;  and  a  translation  has  been  given  of  the  Latin  quotations. 
The  latter  forms  the  major  part  of  the  matter  added. 
,  It  remains  only  for  the  Author  again  to  commend  it  to  the  Divine 
blessing. 

W.  GOODE. 
31,  Charter  House  Square,  ) 
Dec.  7,  1849.  J 


TABLE   OF   CONTENTS. 


CHAPTER  I 

PlHr.T.TMTWAB.Y    ReHABXS •  •-  .  21—47 


CHAPl'ER  n 
On  thb  Yixws  OF  soice  of  the  easlieb  SoHOLAsno  Dzvnos       .       .        48-67 

CHAPTER  m. 

i.    On  the  School  of  theoloot  to  which  ovk  Reformees  and  sa&lt 

Divines  bblonqed 68-164 

CHAPTER  IV. 

On  the  dootkine  of  the  Confessions  of  the  Foreign  Protestant 

Churches  and  Divines  eespeotinq  the  effects  of  Baftisic  .     165-178 

CHAPTER  V. 

The  dooieine  of  Martin  Buoer  and  Peter  Martyr,  (who  were 
PLACED  BT  Archbishop  Cranmer,  at  the  commencement  of  the 
REiQN  OF  Edward  vl,  as  the  first  Regius  Professors  of  DivnaTT 
at  Cambridge  and  Oxford,)  on  the  suueot  of  the  effeois  or 

Infant  Baptism 174—189 

§  1.  The  doctrine  of  Martin  Bucer 174-186 

§  2.  The  doctrine  of  Peter  Martyr 186-189 


XVlll 


TABLE    OF    CONTENTS. 
CHAPTER   VL 


On  the  CHARAcrrER  of  the  Works  issued  by  public  authority  in  the 

IJiTTER    part    of   THE   REIGN    OF    HeNRY   VIII.,  AND   THEIR    DOCTRINE 

ON  THE  SUBJECT   OF   THE   EFFECTS   OF   BaPTISM   IN    InFANTS  .  .      190-218 


CHAPTER  VIL 

The  doctrine  of  our  leading  Reformers  and  Divines  during  the 
REIGNS  OF  Edward  VL,  aVd  Elizabeth,  and  the  earlier  part 
of  that  of  James  I,  on  the  subject  of  the  effects  of  Baptism 
in  Infants 219-388 


During  tke  reign  of  Edward  VI. ; — 

Testimonies  of  Catechism  of  1553  p.  220, — Abp.  Cramner,  222, — Bp. 
Ridley,  236,— Bp.  Latimer,  236,— Bp.  Hooper,  237,— John  Bradford,  241, 
— Archdeacon  Pliilpot,  248, — Bp.  Coverdale,  248,— Thomas  Becon,  249, 
-TDean  Turner,  251,— Lancelot  Ridley,  252, — John  Olde,  252, — Roger 
Hutchinson,  253,— Shot  Catechism,  1550, 254       .        .        .        .        .    219-266 


During  the  reigns  of  Elizabeth  and  James  I. ; — 

Testimonies  of  Works  having  public  sanction: — Bishop  Jewell's 
Apolc^,  (fee.  p.  255, — Dean  Nowell's  Catechism,  263, — Bullinger's 
Decads,  271 255-282 


Testimonies  of  the  Archbishops  of  Canterbury  and  York,  and  the 
ftegius  and  Margaret  Professors  of  Divinity  at  Cambridge  and  Oxford : 
—Abp.  Wliitgift,  283,— Abp.  Sandys,  286,— Bp.  R.  Abbot,  286,— Bp. 
J.  Prideaux,  292— Bp.  WestfaUng,  294,— Dr.  Calfhill,  298,— Dr.  Bene- 
field,  298,— Dr,  Whitaker,  299,— Bp.  Davenant,  307      ...        .     283-814 


Testimonies  of  various  other  Bishops, — Bp.  Geste,  315, — Bp.  Alley, 
816.— Bp.  Cooper,  317,— Bp.  Babington,  321,— Bp.  Bridges,  324,— Bp. 
W.  Barlow,  327,— Bp.  L.  Andrews,  330,— Bp.  Parry,  334,— Bp.  Lake, 
886,— Bp.  Carleton,  838,— Bp.  Downame,  342,— Abp.  Usher,  845,— Bp. 
Beddl,861 «14-86S 


TABLE   OP    CONTENTS. 


A 


Testimonies  of  learned  Divines  and  Laymen : — Dr.  W.  Haddon,  358, 
—Dr.  R  Some,  360.— Dr.  Prime,  365,— Dr.  Fulke,  366,— R  Hooker, 
869.— Dr.  A.  WiUet,  372,— T.  Rogers,  380,— Dr.  Sparke,  882,— Lord 
Chancellor  Bacon,  384  .        .        .        ,      * 358-388 


CHAPTER  VHL 
The    ikxtfrine    of  thk  THtaxY-mNE   Articles,  amb   the   Book   or 

HOMUJES,   ON  THE   SUBJECT   OF  THIS    WoRK  ....      ^9-411 


1.  Tlie  doctrine  of  the  Thirty-nine  Articles 
2  The  doctrine  of  the  Book  of  Homilies 


889-406 
406-411 


CHAPTER  IX. 

The  doctrine  of  the  Book  of  Common  Prater  on  the  subject  or 

THIS  Work       .    * '    .        .    412-466 

§  1.  Examination  of  the  Baptismal  Services  for  infants,  and  proof  of 
the  principle  on  which  they  are  constructed,  by  a  comparison  of  them 
viih  the  other  Services  in  the  Book  of  Common  Prayer  ....    412-428 

§  2.  The  judgment  of  Martin  Bucer  and  Peter  Martyr,  upon  our 
Baptismal  Services  for  infants 428-432 

§  3.  Luther's  Service  for  Infant  Baptism  expressed  in  similar  terms 
to  ours,  and  understood  by  him  in  the  hypothetical  sense       .        .        .    432-436 

§  4.  The  meaning  of  the  Baptismal  Service  demonstrated  by  a  com- 
parison of  it  with  a  similar  Formulary,  drawn  up  by  Bucer  himself 
in  a  Litui^  from  which  our  own  0£Sce  is  admitted  to  be  "  freely  bor- 
rowed."  434-466 


CHAPTER  X. 
Thx  dootbinx  or  the  Catechism  on  the  subject  or  this  Work       .    46*7-476 


CHAPTER  XL 

Oh  the  Savot  Conference,  and  the  subsequent  review  and  re- 
istablishment  of  the  Book  of  Common  Pratzb  bt  Convocation 
ikHD  Parliament  in  1662 476-481 


XX  TABLE   OF   CONTENTS. 

CHAPTER  Xn. 

Testimonies  feom  oue  Divines  since  the  Restoeation,  chieflt  of 
THE  Aehinian  School,  on  the  subject  of  this  Woek  ;  and  con- 
cluding eemaee;s  .........    482—628 

Testimonies  from  Bp.  "W.  Nicolson,  p.  484, — Bp.  Jeremy  Taylor,  487, 
— Bp.  Hopkins,  487,— Bp.  Pearson,  490,— Dean  Durel,  492,— Dr.  W.  \ 
Falkner,  495,— Bp.  Burnet,  498,— Abp.  TUlotson,  499,— Abp.  Sharp,  500, 
Bp.  John  Williams,  501,— W.  Burkitt,  501,— Dr.  T.  Bray,  502,— Bp.  T. 
Wilson,  504, — Bp.  Beveridge,  505, — Joseph  Bingham,  509, — ^Bp.  Brad-  / 
ford,  510, — Chancellor  Stabbing,  512, — Thomas  Stackhouse,  514, — Abp. 
Seeker,  515, — Bp.  Edm.  Law,  517, — Bp.  Horsley,  518, — ^Bp.  Barrington, 
519 482-619 

Conduding  Remarks        ...        ......    619—524 


APPENDIX. 


No.  1. 
'    Luther's  Form  for  the  Baptism  of  Infents,  according  to  the  second 
edition  published  by  him  in  German  in  1524,  and  translated  and  pub- 
lished in  Latin  in  1526  ....  ....     626-S28 

No.  2.  • 
The  Order  and  Form  of  Baptism  (including  the  Prefatory  Remarks 
on  the  subject  of  Baptism)  inserted  in  the  Bradenburg  and  Nuremberg 
Liturgy  of  1633 628-686 

No.  8. 
The  Forms  and  Orders  for  Baptism  and  Confirmation,  with  the 
accompanying  observations,  drawn  up  and  inserted  by  Bucer,  in  the 
Liturgical  work  published  in  1648,  by  Herman,  Archbishop  of  Cologne    636-668 

Addenda,  dec. 668  ad  fin. 


DOCTRINE  OF  THE  CHURCH  OF  ENGLAND 


EFFECTS   OF  BAPTISM  IN  INFANTS. 


CHAPTER  I. 


PRELIMINARY    REMARKS. 


The  remarks  contained  in  the  following  pages  are  intention- 
ally confined  to  the  discussion  of  the  question,  W/iat  is  the 
doctrine  of  the  Church  of  England  as  to  the  effects  of  bap- 
tism in  the  case  of  infants  ? 

In  treating  this  subject,  I  shall  argue  it  quite  independently 
of  the  further  question, — "Whether  the  XXXIX.  Articles  are,  or 
are  not,  the  supreme  standard  of  faith  and  test  of  orthodoxy 
for  the  ministers  of  our  Church  in  those  points  treated  of  in 
them, — and  shall  endeavor  to  show  the  sense  of  our  Formu- 
laries, both  from  internal  testimony,  and  as  illustrated  by  the 
writings  of  our  divines  from  the  period  of  their  construction. 

Before  I  proceed,  however,  to  the  regular  discussion  of  the 
subject,  I  would  offer  a  few  preliminary  remarks  tending  to 
illustrate  the  real  character  of  the  question,  and  hovj  far  a  de- 
finite and  certain  solution  of  it  is  to  be  expected.  It  appears 
to  me  that  erroneous  views  are  often  entertained  on  this  point. 
The  matter  is  often  spoken  of  as  if  the  Church  of  England 
must  of  necessity  have  laid  down,  and  had  in  fact  laid  down,  a 
certain  definite  precise  view  upon  this  subject,  and  perempto- 
rily enjoined  it  upon  all  her  ministers  for  their  acceptance  and 
belief  In  my  humble  apprehension  such 'a  notion  is  entirely 
opposed  to  fact,  and  also  to  the  well-known  principles  upon 
which  our  Reformers  were  guided  in  drawing  up  the  Formula- 
ries of  our  Church.     As  our  Reformers  have  not  bound  us  to 


22  EFFECTS    OF   BAPTISM   IN  INFANTS. 

one  precise  human  system  of  theology,  so  I  believe  that  they 
have  not  tied  us  to  one  precise  view  of  the  subject  we  are  now 
about  to  discuss  and  the  parties  who  are  the  loudest  in 
clamoring  for  the  establishment  of  their  view  as  the  exclusive 
doctrine  of  our  Church,  are  probably  the  farthest  from  the 
doctrine  of  our  Reformers  ;  even  to  the  transgression  of  the 
limits  which  they  certainly  did  not  intend  to  be  overstepped. 
The  way  in  which  some  are  in  the  habit  of  putting  forward 
their  view  on  this  subject,  as  precisely  and  definitely  the  ex- 
clusive view  of  the  Church  of  England  to  be  held  by  all  her 
ministers,  on  the  pain  of  incurring  the  charge  of  dishonesty 
and  being  driven  with  disgrace  from  her  communion,  forcibly 
reminds  one  of  the  tone  assumed  by  one  of  their  late  leaders 
when  advocating  his  system  as  the  doctrine  of  the  Fathers. 
In  his  opinion  (and  he,  we  are  told,  was  one  of  the  most  learned 
theologians  and  patristical  scholars  in  our  Church,  if  not  su- 
preme among  them)  there  was  no  room  for  argument  on  the 
subject.  That  his  system  was  established  as  the  truth  by  the 
Catholic  consent  of  all  the  Fathers,  was  "an  obvious  fact, ^^* 
about  which  in  impartial  minds  there  could  not  be  any  doubt. 
But  somehow  or  other,  in  the  course  of  a  very  few  years,  the 
"  obvious  fact"  was  found  out  to  be  a  delusion  ;  the  produce 
of  a  one-sided  view  of  certain  passages  from  certain  authors 
favorable  to  the  doctrine  which  had  engaged  his  affections. 
And  so  this  very  learned  patristical  scholar,  who  was  to  have 
enlightened  all  England  by  showing  them  how  "  everybody 
always  everywhere  "  for  a  vast  number  of  centuries  from  the 
beginning  had  maintained  "  Church  principles,"  was  cut  short 
in  his  course  by  the  awkward  "fact"  that  he  had  made  a 
grand  mistake,  and  that  there  was  no  such  consent.  But 
alas !  "  Church  principles  "  were  too  precious  to  be  abandoned, 
and  therefore,  (wisely  upon  his  view  of  the  subject)  he  adopted 
the  principles  that  come  nearest  to  them,  and  in  some  points 
appear  to  approximate  very  closely  to  them  ;  and  passed  over 
to  a  party  where  the  trouble  of  further  doubt,  argument,  or 
research,  is  rendered  wholly  unnecessary,  and  an  infallible 
determination  bids  every  scruple  cease  and  every  tongue  be 
silent. 

•»  Sec  Newman's  Lectures  on  Romani'^m  and  Popular  Protestantism,  passim. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  23 

I  will  not  anticipate  such  a  result  from  an  endeavor  to 
prove  that  the  statements  of  pertain  parties  as  to  the  doctrine 
of  our  Church  on  the  subject  we  are  now  considering,  are  as 
idle  and  groundless  as  Mr.  Newman's  claims  for  his  "obvious 
fact."  But  the  assertions  seem  to  me  so  remarkably  similar 
in  character  and  origin,  that  the  remembrance  of  the  one  came 
forcibly  into  my  mind  when  about  to  offer  some  remarks  on 
the  other. 

Now,  as  I  have  already  intimated,  it  appears  to  me,  after 
much  long  and  anxious  consideration  of  the  question  here  pro- 
posed for  discussion,  that  all  which  our  Church  has  done  upon 
this  question  is,  to  lay  down  certain  limits  on  both  sides,  with- 
in which  the  views  of  her  ministers  are  to  be  confined. 

At  the  beginning  of  the  Reformation  in  Grermany,  several  of 
the  Continental  Reformers,  offended  with  the  grossly  corrupt 
doctrine  of  the  Church  of  Rome  on  the  subject,  maintained  (or 
at  least  used  language  which  seemed  to  imply)  that  the  Sacra- 
ments were  mere  signs,  not  having  any  peculiarly  promised 
gift  of  grace  attached  to  them,  even  in  the  case  of  the  most 
worthy  recipients.  This  view  seems  rather  implied,  even  by 
Melancthon,  in  the  earliest  edition  of  his  "  Loci  Theologici," 
published  in  1521,  under  the  title  of  "  Hypotyposes  Theologi- 
caB,"*  a  work  which  underwent  very  great  alterations  in  sub- 
sequent years  at  the  hands  of  its  author,  partly  in  this  point, 
and  more  especially  in  some  others.  But  Luther,  apparently 
from  the  very  first,  took  a  higher  view  of  the  value  of  the  Sa- 
crament-s  in  the  case  of  faithful  recipients.  And  the  language 
of  Melancthon  (though  to  the  last  cautious  and  guarded)  soon 
became  similar  to  his  on  the  subject.  The  difference  of  lan- 
guage, however,  between  Luther  and  some  of  his  friends  on 
one  side,  and  Bucer  and  others  of  the  Reformers  on  the  other, 
upon  this  point,  was  one  of  the  subjects  of  discussion  in  a  Con- 
ference held  between  Luther,  Melancthon,  and  others,  as  repre- 
sentatives of  one  party,  and  Bucer,  Musculus,  and  others,  as 
representatives  of  the  other,  at  Wittemberg  in  1536,  in  which, 


•  The  Chapter  on  the  Sacraments  is  entitled  "  De  Signis."  The  original 
edition  is  of  great  rarity,  bnt  it  has  been  reprinted  in  Von  der  Hardt,  Hist  Liter. 
Reform.,  iiiid  lately  republished  separately  in  Glermany. 


24  EFFECTS   OF   BAPTISM   IN    INFANTS. 

after  mutual  explanations,  the  parties  present  came  to  a  full 
understanding  on  the  point,  and  each  side  agreed  to  withdraw 
expressions  tending  to  the  undue  exaltation  or  depreciation  of 
the  Sacrament  of  Baptism.  An  account  of  this  Conference  is 
to  be  found  in  Bucer's  "  Scripta  Anglicana."*  And  in  the 
same  year  Bucer  published  a  new  edition  of  his  Commentaries 
on  the  Grospels,  containing  a  "  retractation"  of  some  passages  on 
Baptism  and  the  Lord's  Supper,  which  had  appeared  in  his 
previous  edition  of  1530.f  The  concessions  made  by  Bucer 
and  his  party  upon  this  occasion  were  not  altogether  grateful 
to  the  whole  Protestant  body ;  but  the  ground  taken  in  this 
Conference  upon  the  subject,  certainly  became  the  prevailing 
view  among  the  Continental  Reformers,  especially  in  their 
public  Confessions.     I  purpose  hereafter  to  revert  to  it. 

Now  upon  this  point,  as  we  might  expect,  our  Church  has 
spoken  decidedly.  In  her  27th  Article  she  declares,  (and  re- 
quires her  clergy  to  maintain,)  that  "  Baptism  is  not  only  a 
sign  of  profession,  and  mark  of  difference,  whereby  Christian 
men  are  discerned  from  other  that  be  not  christened  ;  but  is 
also  a  sign  of  regeneration  or  new  birth," — and  that  not  an 
empty,  but  efficacious  sign — "  whereby,  as  by  an  instrument, 
they  that   receive    baptism    rightiLy,  are    grafted    into  the 

Church,  &c Faith  is  confirmed  ;  and  grace  increased 

by  virtue  of  prayer  unto  Grod."  Our  Church  thus  repudiates 
the  doctrine  of  those  who  hold  baptism  to  be  a  were  sign,  and 
pronounces  that  a  certain  definite  gift  and  blessing  are  attached 
to  it  in  those  that  rightly  receive  it.  Here,  then,  is  the  limit 
on  one  side. 

But  on  the  other  side,  there  were  those,  namely,  the  Ro- 
manists, who  maintained  that  baptism  conferred  grace  upon 
all  to  whom  it  was  given,  even  exopere  operato,  from  the  per- 
formance of  the  act ;  in  case  there  was  no  direct  obstacle  op- 
posed to  its  reception  by  the  party  baptized. 
So  it  was  laid  down  in  the  Council  of  Trent, 

"  Si  quis  dixerit,  sacramenta  novae  legis  non  continere  gratiam  quam 
sigmficant ;  aut  gratiam  ipsam  non  ponentibiis  obicem  non  conferre  ;  quasi 


♦  Buceri  Scripta  Anglicana.    Basil.  1677,  fol.  pp.  648-669. 
f  Buceri  In  Mtcra  quatuor  Evangelia  Enarrationes.    Basil.  1686,  fol.  pp. 
42-46;  and  483-487:  666,  7. 


EFFECTS    OF    BAPTISM  IN    INFANTS.  25 

signa  tantum  externa  sint  acceptse  per  fidem  gratiae,  vel  justitias,  et  notaa 
quscdam  Christianae  professionis,  quibus  apud  homines  discernuntur  Meles 
ab  infidelibus ;  anathema  sit."     (Sess.  vii.  Can.  6.) 

"  Si  quis  dixerit,  per  ipsa  novae  legis  sacraraenta  ex  opere  operato  non 
conferri  gratiam,  sed  solam  fidem  divinse  promissionis  ad  gratiam  conse- 
quendam  sufficere ;  anathema  sit."     (lb.  Can.  8.*) 

These  statements  are  drawn  up  in  the  style  too  common 
among  the  Romanists.  Their  own  views  are  first  stated,  and 
then  contrasted  with  a  misrepresentation  of  those  of  their  op- 
ponents. What  we  are  concerned  with,  however,  is  the  state- 
ment of  their  own  doctrine  ;  and  this  is  clearly,  that  the  Saora- 
'ments  confer  grace  ex  opere  operato  on  all  who  do  not  place  an 
impediment  in  the  way.  The  nature  of  this  "  impediment "  has 
been  variously  stated,  and  the  Council  has  certainly  left  it 
doubtful  what  in  their  view  was  its  precise  character.  But  in 
whatever  way  the  words  may  be  explained,  they  are  clearly 
contrary  to  the  doctrine  of  our  Church,  as  expressed  in  the  25th 
Article.  "  In  such  only  as  worthily  receive  the  same,  [i.e.  the 
Sacraments,]  they  have  a  wholesome  effect  or  operation.  But 
they  that  receive  them  unworthily  purchase  to  themselves 
damnation,  as  S.  Paul  saith."  And  in  the  corresponding 
Article  of  1552,  the  very  phrase,  ex  opere  operato,  was  ex- 
pressly repudiated  in  strong  language  of  disapprobation,  the 
clause  running  thus  : — "  And  in  such  only,  as  worthily  receive 
the  same,  they  have  an  wholesome  effect  and  operation,  and 
yet  not  that  of  the  work  wrought,  as  some  men  speak,  which 
word,  as  it  is  strange  and  unknown  to  Holy  Scripture,  so  it 
engendereth  no  godly,  but  a  very  superstitious  sense.f  But 
they  that  receive  the  Sacraments  unworthily,  purchase  to 
themselves  damnation,  as  Saint  Paul  saith." 

In  the  revision  in  1562,  the  whole  article  was  re-cast,  and 
the  words  in  italics  omitted  ;  no  doubt  as  unnecessary,  for  as 
Bishop  Burnet  says  in  his  Commentary  on  the  Article,  "  In 
all  this  diversity  there  is  no  real  difference  ;  for  the  virtue  of 
the  Sacraments  being  put  in  the  worthy  recei\%ig,  excludes 


»  Ed.  Streitwolf  Getting.     1888,  vol.  i.  p.  89. 

\  Idque  non  ex  opere  (ut  quidam  loquuntur)  operato,  quae  vox  ut  peregrina 
est  etsacris  Uteris  ignota,  sic  parit  sensum  minime  pium,  sed  admodum  supersti* 
tionim. — (YA.  Cardwell.) 


S^  EFFECTS  OF  BAPTISM    IN    INFANTS. 

the  doctrine  of  Opus  operatum  as  formally  as  if  it  had  ex-, 
pressly  been  condemned."  And  certainly  those  engaged  in 
the  revision  of  the  articles  in  1562,  were  little  likely  to  take 
a  view  more  favorable  to  the  Romish  in  this  or  any  other 
point,  than  those  that  drew  up  the  articles  of  1552.  One  of 
them,  the  author  of  the  Apology,  Bishop  Jewell,  may  be  al- 
lowed to  speak  for  all.  "  We  say,"  (he  remarks  in  his  Apol- 
ogy, a  work  the  high  authority  of  which  the  Bishop  of  Exeter 
acknowledges,)."  that  the  sacraments  of  Christ,  without  faith  ^ 
do  not  once  profit  those  that  be  alive,  a  great  deal  less  do 
thej^  profit  those  that  be  dead."  (Ch.  15,  div.  2.  In  Def.  of 
Apology,  in  his  Works,  p.  282,  ed.  1611.)  And  in  his  "  Reply 
to  Hard  ing's  Answer  "  to  his  Sermon,  he  expressly  opposes  the 
Roman  doctrine  of  Opus  operatum,  as  maintained  in  the 
eighth  Canon  of  the  Seventh  Session  of  the  Council  of  Trent, 
(above  cited,)  and  other  passages  in  Romish  writers.  (Works, 
Reply,  p.  437,  &c.) 

The  same  doctrine  is  also  clearly  maintained  in  the  26th, 
28th,  and  29th  Articles.  In  the  first  of  these,  where  it  is. 
stated  that  "the  grace  of  God's  gifts"  is  not  "  diminished 
from  such  as  hy  faith  and  rightly  do  receive  the  Sacraments 
ministered  unto  them."  In  the  28th  and  29th,  where  it  is 
stated  that  "  to  such  as  rightly,  worthily,  and  with  faith  re- 
ceive" the  Sacrament  of  the  Lord's  Supper,  the  bread  is 
"a  partaking  of  the  body  of  Christ,"  and  the  wine  "a  par- 
taking of  the  blood  of  Christ,"  while  "the  wicked"  in  re- 
ceiving are  "  in  no  wise  partakers  of  Christ." 

Here,  then,  is  a  distinct  limit  laid  down  by  our  Church 
on  the  doctrine  of  the  Sacraments  on  the  Romish  side,  draw- 
ing a  clear  line  of  separation  between  us  and  Rome  on  the 
subject. 

And  here  I  feel  bound  to  remark,  that  the  Bishop  of  Exeter, 
in  his  recent  Charge,  has  clearly  and  expressly  transgressed 
this  limit.  T^  has  there  ventured  to  state,  (I  quote  from  the 
third  edition,)  that  "  at  the  time  when  the  Articles  were  first 
compiled,  in  1552,  and  even  ten  years  afterwards,  when  they 
assumed  their  present  form,  the  point  on  which  of  all  others 
there  was  the  least  of  difference  either  between  us,  or  even 
the  German  Protestants,  and  Rome,  was  the  doctrine  of  Bap- 


EFFECTS    OF    BAPTISM  IN  INFANTS.  27 

tfism."  (p.  10.)  And  that  "  by  the  Sacraments  ex  opere  ope- 
rato  grace  is  conferred,  may  be  affirmed,  if  it  be  understood, 
that  it  is  God  who  worketh  by  them."  (p.  11,  note.)  And 
that  on  the  subject  of  Baptism,  "  we  are  agreed"  with  Rome, 
(p.  11.) 

It  is  difficult  to  conceive  how  such  a  statement  could  have 
been  ventured  upon,  but  by  one  whose  station  seemed  likely 
to  protect  him  from  being  called  to  account  for  it.  The  very 
Articles  of  1552,  to  which  his  lordship  here  refers  as  favoring 
his  views,  repudiate  in  express  terms  (as  we  have  just  seen) 
the  doctrine  he  has  laid  down,  stating  (in  opposition  to  the 
Canon  of  the  Council  of  Trent,  passed  in  1547)  that  the 
Sacraments  have  not  their  effect  ex  opere  operato,  and  de- 
nouncing the  phrase  as  "  engendering  no  godly  but  a  very 
superstitious  sense."  And  the  same  is  the  meaning  of  the 
Article  as  it  now  stands  ;  for,  essentially,  it  remains  the  same ; 
nor  will  the  Bishop,  I  suppose,  himself  assert  that  any  real 
difference  was  intended  on  this  point  by  the  divines  who  re- 
vised the  Article  in  1562. 

Equally  unfortunate  is  his  Lordship's  reference  to  Jewell 
in  defence  of  the  doctrine  he  has  here  advanced ;  for,  as  we 
have  just  seen,  Jewell  expressly  repudiates  it.  I  shall  notice 
his  lordship's  extracts  from  Jewell,  when  I  come  to  consider 
Jewell's  testimony  more  at  length.  But  I  would  here  remark, 
that  the  Bishop's  mistake  with  respect  to  his  testimony  has 
arisen  precisely  in  the  same  way  as  his  mistake  (now  acknow- 
ledged in  the  second  and  subsequent  editions  of  his  Charge) 
with  respect  to  the  Confessions  of  the  Reformed  Churches.  He 
has  deduced  from  Jewell's  general  statements  of  the  effect  of 
the  Sacraments,  when  their  full  end  and  purpose  are  answered, 
the  unwarranted  inference,  that  he  asserts  that  such  effects 
are  always  produced,  whenever  they  are  administered.  By 
this  mode  of  reasoning  he  has  (as  I  pointed  out  in  my  "  Vin- 
dication," in  reply  to  his  Charge)  adduced  as  an  unanswera- 
ble proof  that  Dean  Nowell's  Catechism  supports  his  view, 
a  passage  taken  from  Calvin.  And  by  a  similar  process  he 
might  convert  every  author  who  ever  held  that  the  Sacra- 
ments, when  worthily  received,  were  accompanied  by  a  gift 
of  grace  suitable  to  their  character,  into  a  defender  of  his 


28      EFFECTS  OF  BAPTISM  IN  INFANTS. 

views.  In  a  word,  he  confounds  the  doctrine  of  the  efRcacy 
of  the  Sacraments  as  held  by  the  Reformers,  subject  to  the 
condition  of  the  suitability  and  worthiness  of  the  recipient,  in 
the  eye  of  God,  with  the  opus  operatum  doctrine  of  the  Ro- 
manists, in  which  the  grace  of  God  is  so  tied  to  the  adminis- 
tration of  the  Sacraments,  that  where  the  one  is,  there  must 
of  necessity  be  the  other. 

The  great  difference  between  the  two,  may  be  seen  at  once 
by  a  reference  to  two  authors,  whom  the  Bishop  himself  will, 
I  suppose,  admit  to  be  far  enough  from  holding  his  view. 

Thus  the  learned  W.  Whitaker  (whose  testimony  I  shaU 
consider  at  large  hereafter)  says, — 

"  What,  therefore,  do  we  say  ?  Do  ■we  take  away  all  grace  from  the 
Sacraments  ?  Far  be  it  from  us ;  although  they  [the  Romanists]  misrepre- 
sent us  as  so  doing.  For  we  say  that  they  are  most  efficacious  instruments 
of  the  Holy  Spirit,  and  are  also  instrumental  causes  of  grace :  and  this  they 
also  say ;  but  we  say  it  in  one  sense^  they  in  another.* 

So  also  even  Perkins, — 

"Of  the  efRcacy  of  the  Sacraments.  1.  We  .teach  and  believe  that  the 
Sacraments  are  signs  to  represent  Christ  with  his  benefits  unto  us.  2.  We 
teach  further,  that  the  Sacraments  are  indeed  instruments  whereby  God 
offer eth  and  giveth  the  foresaid  benefits  unto  us.  Thus  far  we  consent  with 
the  Roman  Church?^  (Reformed  Catholic,  Pt.  19.  Wks.  1616.  Vol.  1.  p, 
610.) 

His  Lordship  may  see  from  these  passages,  that  the  lan- 
guage which  he  seems  to  think  conclusive  in  favor  of  hi& 
views,  is  freely  used  by  authors  who  are  entirely  opposed  to 
it.     It  has  not  the  meaning  he  wishes  to  derive  from  it. 

We  hold  as  much  as  the  Bishop  does  the  value  and  effi- 
cacy of  baptism  as  God's  ordinance,  and  have  no  difficulty  in 
using  corresponding  language  respecting  it.  But  we  speak 
of  the  ordinance  as  it  is  when  received  by  one  upon  whom 
God  pleases  to  bestow  his  blessing  in  it.  And  be  it  remem- 
bered, that  all  general  statements  as  to  the  efficacy  of  baptism, 
apply  as  much  to  the  case  of  adults  as  to  that  of  infants.  And 

•  Quid  ergo  nos  dicimus  7  omnetnne  a  eacramentis  gratiam  removemus  ? 
absit ;  etai  illi  quidem  de  nobis  pic  mentiuntur.  Dicimus  enim  esse  efficactssima 
organa  Spiritus  Sancti,  et  esse  causas  etiam  instrumentales  gratioe  :  et  hoc  illi 
ctiam  dicunt ;  Fed  aliter  illi,  aliter  nos.  (Whitak.  Prtelect.  de  Sacram.  Francof. 
1624,  4to ,  p.  62.) 


EFFECTS    OF    BAPTISM    IN   INFANTS.  29 

as  in  the  case  of  adults,  such  language  is  used  only  on  the 
hypothesis  that  they  come  to  baptism  with  a  right  mind,  in 
faith  and  repentance ;  so  in  the  case  of  infants,  we  have  no 
right  to  suppose  that  all  arc  equally  acceptable  in  the  sight 
of  God. 

But,  to  return  to  our  subject,  we  see  from  the  remarks 
made  above,  that  our  Church  has  clearly  laid  down  a  limit  on 
each  side  of  the  question  as  to  the  effects  of  baptism.  And 
beyond  this  she  certainly  has  not  gone  in  her  Articles. 
Whether  her  other  formularies  narrow  these  limits,  is  a  ques- 
tion which  shall  be  discussed  hereafter ;  when  I  shall  also 
reply  to  the  attempt  made  to  strain  some  of  the  XXXIX. 
Articles  to  a  "  High  Church  "  and  Popish  sense. 

But  I  notice  the  fact  (as  I  must  be  permitted  for  the  pre- 
sent to  assume  it  to  be)  here,  in  order  to  point  attention  to 
the  circumstance,  that  between  these  limits  there  are  various 
shades  of  doctrine,  especially  as  it  respects  the  case  of  infant 
baptism,  which  have,  probably,  from  the  first,  been  more  or 
less  maintained  in  our  Church.  And  I  think  it  will  conduce 
to  a  clear  understanding  of  the  nature  and  difficulties  of  the 
subject  with  many  readers,  if  I  make  here  a  few  observations 
on  the  various  views  that  have  prevailed  among  us  on  the 
point.  No  man  sitting  down  calmly  and  irtlpartially  to  ex- 
amine the  matter,  can  fail  to  see,  that  there  are  many  com- 
plex and  difficult  questions  to  be  determined,  in  pronouncing 
upon  the  effects  of  infant-baptism,  on  which  our  Church  has 
given  no  decision,  and  on  which  our  divines  have  been  ob- 
viously divided  in  opinion,  and  which  materially  affect  the 
judgment  to  be  given. 

Nor  is  this  surprising,  when  we  consider  how  careful  our 
Church  has  been  of  tying  up  her  members  beyond  the  doc- 
trines clearly  laid  down  in  the  Word  of  Grod ;  and  that  Holy 
Scripture  has  nowhere  expressly  and  nominatim  determined 
the  precise  effects  of  infant  baptism. 

It  must  be  carefully  remembered,  that  as  the  doctrine  of 
Infant  Baptism  is  deduced  inferentially,  and  by  analogical 
reasoning,  from  statements  of  Scripture  applying  more  ex- 
pressly to  the  case  of  adult  baptism,  so  the  doctrine  of  the 
effects  of  infant  baptism  can  be  obtained  only  in  the  same 


80  EFFECTS    OF    BAPTISM    IN    INFANTS. 

way.  Now  as  we  deduce  without  difficulty,  in  one  case,  th© 
fact,  that  baptism  is  to  be  administered  ;  so  in  the  other  we 
Equally  without  doubt  deduce  the  fact,  that  there  is,  under 
corresponding  circumstances,  a  blessing  given  to  the  child 
similar  to  that  given  to  the  adult.  But  the  question  is,  (and 
here  lies  the  difficulty,)  what  these  corresponding  circum- 
stances are. 

In  the  case  of  an  adult,  our  Church  .distinctly  requires  the 
existence  of  faith  and  repentance  in  the  party  coming  to 
baptism  ;  and  maintains  that  in  such  only  as  worthily  receive 
the  Sacraments,  they  have  a  wholesome  effect  or  operation. 
(Art.  25,  26,  and  27.)  In  adults,  therefore,  certain  qualifi- 
cations are  indispensably  required,  in  order  to  their  being 
made  partakers  of  the  full  baptismal  blessing. 

But,  in  proceeding  from  their  case  to  that  of  an  infant,  it 
is  obvious  that  we  have  got  one  of  a  very  different  kind  to 
deal  with,  but  still  one  in  which  we  must  reason  by  analogy, 
from  the  former,  as  to  the  grounds  upon  which  baptism  is 
administered,  and  the  effects  produced  by  it.  For  the  decla- 
rations of  Holy  Scripture  on  this  subject  had  more  especial 
reference,  in  their  first  application,  to  the  case  of  adults. 

It  is  unnecessary  here  to  enter  upon  the  question  of  the 
title  of  infants,  as  infants,  to  baptism,  because  that  is  fully 
granted  on  both  sides. 

But  it  is  an  important  inquiry,  to  what  infants  that  title 
belongs.  For  not  all,  even  in  the  sight  of  man,  can  be  con- 
sidered as  fit  subjects  for  that  holy  rite. 

TFAai^  infants  are  proper  subjects  for  baptism?  Are  the 
children  of  infidels  fit  subjects  ?  Will  it  bo  said  that  if  we 
went  into  heathen  countries  and  baptised  by  force  or  stealth 
the  children  of  the  heathen,  such  baptism  would  certainly  be 
attended  with  the  gift  of  regenerating  grace  ?  If  baptism  is 
followed  by  such  a  salutary  effect,  even  ex  opere  operato,  this 
caimot  be  denied.  But  will  any  one  gravely  maintain  that 
this  is  the  doctrine  of  our  Church  ?  It  is  not  indeed  any- 
where (as  far  as  I  remember)  distinctly  laid  down  in  any  of 
the  Formularies  of  the  Church,  that  the  children  of  .infidels 
are  not  admissible  to  baptism.  But  is  it  not  clearly  implied  ? 
<o  implied  that  baptism  administered  to  them  is  not  warsanted 


EFFECTS    OF    BAPTISM  IN    INFANTS.  ^l 

iby  our  Church  ?  Supposing  a  case  where  by  force  or  stealth 
an  infant  of  heathen  parents  was  brought,  even  with  the 
required  sureties,  for  baptism,  would  any  minister  of  our 
Church  feel  justified  in  performing  the  rite?  What  does 
Jewell's  Apology — a  very  high,  though  not  legally  binding 
authority — say  respecting  baptism  ?  "  We  say  that  Baptism 
is  a  Sacrament  of  the  remission  of  sins,  and  of  that  washing 
which  we  have  in  the  blood  of  Christ ;  and  that  no  person 
which  will  profess  Christ's  name,  ought  to  be  restrained  or 
kept  back  therefrom — no,  not  the  very  babes  of  Christians  ; 
forsomuch  as  they  be  born  in  sin,  and  do  pertain  unto  the  peo- 
ple of  Godr  (Ch.  ii.  div.  3,  Works,  p.  216.)  The  adminis- 
■•  tration  of  the  Sacrament  is  here  clearly  limited  to  the  babes 
of  "  Christians,"  and  they  are  to  be  baptised  on  the  ground 
thut  they  "  pertain  unto  the  people  of  God."  The  same  doc- 
trine is  clearly  laid  down  in  Nowell's  Catechism,  where  it  is 
said,  "  Cum  infantes  nostros  vim  et  quasi  substantiam  Bap- 
tismi  communem  nohiscum  habere  certum  sit,  illis  injuria  fieret, 

si  signum,  quod  veritate  est  inferius,  ipsis  negaretur 

Itaque  aequissimum  est,  ut  parvulis  nostris  Divinse  gratiae, 
atque  salutis  fidelium  semini  promissce  hseredes  se  esse,  Bap- 
tismo,  impresso  quasi  sigillo,  testatum  fiat," 

The  authority  of  these  works  confessedly  stands  so  high, 
that  it  is  hardly  necessary  to  give  further  references  on  the 
subject.  The  same  ground,  however,  (I  will  just  remark,) 
is  taken  by  Bishop  Beveridge  in  his  Exposition  of  the  27th 
Article. 

In  fact,  the  argument  from  Scripture  for  infant  baptism  is 
founded  very  much  upon  texts  which  apply  only  to  the  chil- 
dren of  Christians,  Thus  the  chief  Scriptural  ground  on 
which  it  is  placed  is  the  text,  "  The  promise  is  unto  you  and 
your  children."  (Acts  iL  39.)  And  one  of  its  best  supports 
is  St.  Paul's  statement,  that  the  children  of  a  believing  parent 
are  in  a  certain  sense  "  holy."  (1  Cor.  vii.  14.) 

Here,  then,  we  have  at  once  (if  the  question  respecting 
the  baptism  of  children  of  infidels  is  determined  in  the  nega- 
tive) an  important  element  in  our  determination  of  the  ques- 
tion of  the  effects  of  infant  baptism.  We  see  the  necessity 
of  inquiring  whether  the  child  is  the  offspring  of  parents  who 


32  EFFECTS    OF    BAPTISM    IN    INFANTS. 

are  at  least  professedly  Christians.  If  not,  we  are  not  enti- 
tled to  expect  a  salutary  effect  from  the  ordinance.  Our 
Service  for  Infant  Baptism,  therefore,  is  drawn  up  on  the 
HYPOTHESIS  that  the  infant  is  the  child  of  at  least  one  (really, 
or  at  any  rate  nominally)  believing-  parent. 

Hence,  the  principle  of  the  hypothetical  interpretation  of 
the  Service  must  be  admitted.  As  it  is  supposed,  in  the  Ser- 
vice for  Adult  Baptism,  that  those  who  come  to  be  baptised 
oome  truly  possessed  of  the  qualifications  of  faith  and  repent- 
ance, so  it  is  supposed,  in  that  for  Infant  Baptism,  that  the 
infants  brought  are  at  least  the  children  of  professedly 
Christian  parents. 

But  having  proceeded  thus  far,  it  is  obvious  that  anotheoifc 
question  arises.  If  we  are  not  entitled  to  reckon  upon  a  salu- 
tary effect  in  baptism  in  the  case  of  the  infant  of  infidel 
parents,  are  we  entitled  to  do  so  in  the  case  of  the  infant  of 
mere  wcwima/' belie  vers?  Those  who  come  as  believers  must, 
indeed,  be  treated  by  man  as  real  believers  ;  (unless  the  false- 
hood of  the  profession  be  patent  and  canonically  provable  ;) 
but  ivill  He  who  searcheth  the  hearts  act  as  if  they  were  so  ? 
Baptism  must  be  administered  by  us  to  their  children  as  to 
the  children  of  real  believers,  but  have  we  any  right  to  affirm 
that  those  children  will  be  dealt  with  by  God  as.  the  children 
of  real  believers,  when  their  parents  are  destitute  of  genuine 
faith  ?  God  may,  doubtless,  give  his  blessing  ;  but  is  not  the 
recognised  title  to  baptism  really,  though  not  apparently, 
wanting  1  Here  is  a  question  not  decided  by  the  Church,  and 
which  probably  admits  of  argument.  But  it  is  at  least  rea- 
aonable  to  think,  that  our  Church,  administering  baptism  on 
the  grounds  stated  by  Jewell  and  Nowell,  administers  it  on 
the  supposition  that  the  professed  belief  is  a  reality ;  and, 
consequently,  that  her  Service  is  constructed  on  this  hypo- 
thesis. 

Here  therefore  we  have  at  least  a  probable  reason  for  ex- 
tendings  the  hypothesis  on  which  the  Service  is  constructed. 

But  we  have  further  to  inquire,  whether  there  is  any 
Scriptural  ground  for  supposing  that  all  infants  of  even  a 
truly  believing  parent,  must  necessarily  receive  the  full  bap- 
tismal blessing  when  brought  to  the  font.     The  answer  must 


EFFECTS    OF    BAPTISM    IN    INFANTS.  33 

be,  that  there  is  not.  And  consequently  we  must  further  con- 
sider, in  what  cases  we  have  reason  to  expect  that  blessing, 
and  thus  extend  somewhat  further  the  hypothesis  on  which 
the  thanksgiving  in  the  Service  is  offered  for  that  blessing. 

Here  again  there  is  of  course  some  variety  of  opinion. 

Many  might  be  inclined  to  think,  that  all  infants  of  a  true 
believer  receive  in  baptism  a  spiritual  blessing,  so  far  that  it 
is  to  them  a  seal  of  the  remission  of  original  sin,  and^there- 
fore  that,  as  infants,  they  may  be  said  to  be  regenerated  by  it. 

The  faith  of  the  parent  is  to  the  infant,  as  an  infant,  and 
so  far  as  concerns  original  sin,  mercifully  reckoned  by  God  as 
imputable  to  the  infant,  and  on  the  strength  of  this  it  is  bap- 
tized, faith  and  baptism  together  (as  in  the  case  of  adults) 
perfecting  the  \york  of  infantine  regeneration.  And  (whether 
this  view  is  preferred  or  not)  I  know  not  why  any  one  should 
quarrel  with  the  term  infantine  regeneration,  in  this  sense, 
more  than  with  the  Apostolic  term  infantine  holiness  used  in 
a  similar  sense.  All  the  objections  that  could  be  raised  from 
Scripture  against  the  one,  might  (barring  the  passage  of  the 
Apostle  just  referred  to)  be  raised  against  the  other.  If  we 
can  justly  call  the  children  of  every  true  believer  holy,  we 
can  as  justly,  after  they  have  received  the  seal  of  the  coverfant 
in  baptism,  call  them  regenerate.  And  the  Service  for  Infant 
Baptism  would  then  be  used  precisely  in  the  same  sense  as 
that  for  Adult  Baptism  must  be  used  to  make  it  consistent 
with  the  25th  Article. 

But  then  comes  a  further  question  as  to  what  this  regenera- 
tion is,  and  whether  one  who  may  have  been  rightly  called 
regenerate  as  an  infant  is  therefore  to  be  so  considered  as  an 
adult.  Clearly  not ;  because,  by  the  word  of  God,  personal 
faith  is  essential  to  the  regeneration  of  an  adult.  The  child, 
in  passing  from  an  infantine  state  to  a  state  of  responsibility, 
goes  through  a  complete  change  of  condition. 

And  this  is  the  view  of  the  Bishop  of  Exeter's  own  referee, 
Dr.  Jackson.  His  Lordship  has  triumphantly  adduced  Dr. 
Jackson,  (Charge,  p.  20,)  as  maintaining  his  own  doctrine, 
because  he  affirms  the  universal  regeneration  of  the  infants 
brought  to  baptism  ;  that  is  (be  it  remembered)  the  infants  of 
those  who  profess  to  be  true  believers.  But  his  Lordship  has 
3 


34  EFFECTS    OF    BAPTISM    IN    INFANTS. 

here  merely  caught  up  a  few  words  (apparently  taken  at 
second  hand  from  some  quarter  where  he  found  the  quotation, 
for  no  reference  is  given*)  from  an  author  of  whose  real  doc- 
trine he  is  wholly  ignorant.  For  Dr.  Jackson  expressly 
says, — 

"  The  same  measure  of  regeneration  which  sufficeth  children,  or  infants 
dying  before  they  come  to  the  use  of  reason,  will  not  suffice  such  as  attain 
to  the  iji^e  of  reason  or  years  of  discretion."     (Works,  iii.  100.) 

This  view  was  also  advocated  by  the  learned  Bishop  Daven- 
ant,  as  I  shall  show  elsewhere. 

Now  I  pass  no  judgment  upon  this  view,  but  I  notice  it  as 
one  clearly  maintainable  in  our  Church,  and  defended  more- 
over by  one  to  whom  the  Bishop  of  Exeter  himself  refers  as  a 
theologian  of  the  highest  order  among  us. 

The  expressions  of  many  of  our  divines  seem  to  me  strongly 
to  favor  this  view,  though  they  have  not  so  distinctly  ex- 
pressed it  as  Dr.  Jackson. 

But  I  must  add,  that  no  man  has  any  right  to  stretch  the 
Rubric  as  to  the  undoubted  salvation  of  all  baptized  infants 
dying  in  their  infancy,  so  as  to  include  any  other  than  the  in- 
fants of  professing  Christians.  Children  are  baptized  in  our 
Church  as  the  children  of  believers,  as  our  early  divines  con- 
stantly affirm ;  and  therefore  all  statements  on  the  subject  of 
their  baptism  must  be  interpreted  on  that  supposition.  And 
further,  it  is  clearly  open  to  us  to  maintain,  that  such  pro- 
fession must  be  a  reality,  to  obtain  any  blessing  from  God. 
Man  must  indeed  treat  it  as  a  reality,  but  God  is  not  to  be 
thus  mocked. 

Others,  however,  have  not  been  satisfied,  that  such  a  dis- 
tinction can  properly  be  drawn  between  infant  regeneration 
and  adult  regeneration  ;  and  (still  within  the  limits  prescribed 
by  our  Church)  they  have  adopted  other  views,  of  which  the 
three  principal  appear  to  me  to  be  the  following.  The  first  is 
this.— 

That  the  efficaciousness  of  baptism  in  infants  depends  upon 
previous  election  by  God  to  salvation  ;  those  inclined  to  Cal- 
vinistic    views,  holding  such    election  to  be  a  free   act  of 


*  The  passage  occors  m  his  Work  on  the  Creed,  Book  xt.  c.  17,  Works  iii.  4*71. 


,     EFFECTS   OF    BAPTISM    IN    INFANTS.  35 

sovereign  mercy  ;  and  those  inclined  to  Arminian  views,  hold- 
ing it  to  proceed  from  foreseen  faith  and  holiness.* 

In  such  cases,  it  is  held,  that  baptism,  as  G-od's  ordinance, 
is  effectual  to  the  incorporation  of  the  baptized  into  the  true 
Church — the  true  body  of  Christ.  The  pardon  of  original  sin 
is  sealed  to  the  child  of  a  believer,  and  the  infant  becomes  truly 
a  member  of  Christ's  body,  and  therefore  may  truly  be  called 
regenerate.  Such  a  child  may,  when  an  adult,  display  for  a 
time  little  or  no  evidence  of  his  membership ;  and  as  long  as 
this  is  the  case,  instead  of  telling  him  that  he  is  certainly  re- 
generate, because  baptized,  we  must  warn  him  that  there  is 
every  reason  to  fear  that  he  is  unregenerate,  and  uninterested 
in  the  blessings  of  the  Covenant ;  and  it  is  by  such  exhorta- 
tions that  we  may  hope  to  be  instrumental,  in  Grod's  hand,  in 
the  accomplishment  of  that  internal  change  which  is  to  be 
effected  in  him. 

And  in  the  absence  of  any  evidence  to  the  contrary,  (as  must 
be  the  case  with  infants,)  it  is  held,  that  we  are  bound  in  the 
judgment  of  charity  to  regard  the  infant  brought  for  baptism 
as  one  so  elected  to  salvation. 

The  .second  view  is  of  a  somewhat  similar  nature,  but  irre- 
spective of  any  consideration  of  the  doctrine  of  election.  It  is 
this : — 

That  as  in  adults  the  efficaciousness  of  baptism  depends  upon 
the  party  coming  to  that  ordinance  in  the  spirit  of  true  faith 
and  repentance,  so  in  infants  (excepting  the  case  of  those  who 

•  This  mode  of  inteipreting  the  Baptismal  Service  tnay  be  adopted  by  the 
Arminian  as  well  as  the  Calvinist;  for  the  difference  between  the  two  does  not 
concern  the  existence  of  such  a  thing  as  divine  election  and  predestination,  but  the 
cause  of  tliem ;  the  former  holding  it  to  be  the  effect  of  foreseen  ^  faith  in 
the  predestinated,  the  latter  the  effect  of  a  mere  gratuitous  act  of  sovereign 
divine  mercy,  ultimately  producing  faith.  True,  the  Arminian  holds,  that  tlie 
same  degree  of  faith  is  given  to  all ;  while  the  Calvinist  holds,  that  more  is  given 
to  some  than  to  others.  But  both  tliese  views  of  the  Arminian,  are  com- 
patible with  the  notion,  that  grace  and  regeneration  are  not  always  and  necessa- 
rily be-towed  in  baptism.  He  is  not,  by  his  views  as  an  Arminian,  shut  up  to 
the  conclusion  that,  even  where  the  Divine  prescience  foresees,  that  the  grace 
given  will  be  always  and  permanently  rejected,  yet,  nevertheless,  tlie  grace  o 
regeneration  must  necessarily  be  bestowed  in  the  rite  of  baptism.  He  may 
legitimately  take  the  view,  that  where  a  good  use  of  the  grace  given  is  foreseen, 
it  may  be  always  bestowed  as  baptism  ;  while  in  the  case  of  others,  equal  grace 
may  be  given  at  some  period  of  their  lives,  but  not  necessarily  at  baptism. 


36  EFFECTS    OF    BAPTISM    IN    INFANTS. 

die  in  their  infancy,  where  such  qualifications  are  not  required) 
the  efficaciousness  of  baptism  depends  upon  the  prevision  by 
Grod  of  future  faith  and  repentance  in  the  child  at  a  subsequent 
period  of  life.  This  view  seems  clearly  implied  in  those  words 
of  Bishop  Hooper,  where  he  says, — "  Thus  be  the  infants  ex- 
amined concerning  repentance  and  faith,  before  they  be  bap- 
tized with  water,  at  the  contemplation  of  the  which  faith  God 
purgeth  the  soulP* 

In  such  cases,  it  may  fairly  be  held,  that  the  guilt  of  origi- 
nal sin  being  removed  from  the  child  baptized,  as  the  child  of 
a  believer,  (the  vicarious  faith  of  the  parent  uniting  with  bap- 
tism to  produce  this  result)  it  is,  in  contemplation  of  its  sub- 
quent  faith  and  repentance,  then  promised  for  it,  made  a 
member  of  the  true  Church  of  Christ,  and  so  regenerate. 

This  subject  has  often  been  illustrated,  and  I  think  happily, 
by  the  consideration  of  the  case  of  the  purchase  of  an  estate 
upon  certain  conditions. 

Let  us  suppose  an  adult  purchasing  an  estate  for  a  thousand 
pounds.  The  seal  is  affixed  to  the  covenant,  when  the  con- 
dition of  purchase,  the  payment  of  a  thousand  pounds,  is  ful- 
filled.  And  when  the  covenant  is  signed  and  sealed,  and  not 
before,  the  party  purchasing  becomes  possessed  of  the  estate, 
and  all  the  privileges  and  titles  it  confers. 

But  suppose  an  estate  purchased  by  trustees  for  a  minor,  on 
the  condition  (promised  by  them  as  far  as  they  are  able  to 
make  a  promise  for  him)  that  when  he  comes  of  age  he  shall 
pay  a  thousand  pounds,  and  that  so  long  as  that  sum  remains 
unpaid,  it  shall  not  be  enjoyed  by  him.  By  what  name  shall 
we  call  the  interest  he  has  in  it  while  a  minor  ?  Can  we  say 
that  the  estate  is  his  ?  Clearly  in  a  sense  we  may  do  so.  But 
it  is  only  in  a  sense,  only  hypothetically  ;  man  knows  not 
whether  the  agreement  made  is  of  any  value  to  the  child  or 
not.  And  in  the  eye  of  one  who  foresees  all  things,  such  a  co- 
venant, if  the  terms  should  never  be  fulfilled  by  the  child,  is 
from  the  first  a  nullity. 

Now  in  the  case  of  baptism,  the  conditions  for  the  reception 
of  its  grace  are  faith  and  repentance,  and  the  worthiness  ot 


•  Declaration  of  Christ  and  His  Office.     Early  Writings.   P.  S.  Ed.  p.  74. 


EFFFCTS   OF    BAPTISM    IN    INFANTS.  37 

the  party,  even  in  the  case  of  infants,  (supposing  them  after- 
wards to  reach  a  responsible  age)  depends  upon  the  ultimate 
fulfilment  of  these  conditions.  I  do  not  enter  now  into  the 
discussion  whether  the  performance  of  those  conditions  re- 
quires a  sovereign  and  peculiar  act  of  divine  grace.  That  is 
another  question.  But  what  is  maintained  is,  that  there  is  a 
personal  worthiness  or  suitability  required  in  the  infant,  cor- 
responding to  that  required  in  an  adult,  in  order  that  baptism 
should  seal  up  to  him  the  gift  of  regeneration.  If  faith  and 
repentance  are  foreseen,  the  covenant  made  in  baptism  is  valid 
and  effectual  in  the  eye  of  God.  It  may  fairly  be  held,  that 
the  child  is  made  a  real  member  of  the  true  Church  of  Christ, 
and  more  or  less  therefore  a  partaker  of  the  Spirit. 

This,  then,  is  another  view  of  the  case,  which  may  fairly  be 
taken,  within  the  before  mentioned  limits.  Difficulties  may 
be  started  respecting  it,  and  so  they  may  to  every  view  of  the 
subject  that  can  be  taken.  And,  no  doubt,  there  will  be,  to 
the  end  of  time,  a  difference  of  opinion  respecting  it. 

But  there  is  also  a  third  view,  which  is  this, — That  as  faith 
and  repentance  are  required  in  the  adult,  so  they  are  requisite, 
in  proportion,  to  the  infant,  for  the  reception  in  baptism  of  the 
full  blessing  of  that  ordinance.  Some  have  described  this  as 
truly  and  properly  faith  ;  others  as,  the  seed  or  principle  of 
faith.  And  it  is  important  to  observe,  that  this  was  maintained 
by  Luther,  who  says  that  infants  are  brought  to  baptism, 
^'hac  spe  atque  animo,  quod  ce?'^o  creclant.''^*  This  doctrine 
has  not  been  perpetuated  among  his  followers,  who  have  in 
fact,  in  more  than  one  point,  deserted  the  views  of  the  great 
leader  after  whom  they  are  called.  But  Luther's  doctrine  it 
certainly  was ;  and  we  shall  find  hereafter  that  this  fact  will 
enable  us  to  obtain  an  important  illustration  of  the  meaning  of 
our  Baptismal  Service.  And  I  find  him  followed  by  one  at 
least  of  our  earliest  divines,  namely,  Lancelot  Ridley,  made 
by  Cranmer,  in  1551,  one  of  the  six  preachers  at  Canterbury. 
Others,  as  future  extracts  will  show,  prefer  adopting  the  notion 
of  a  seed,  or  principle^  or  habit  of  faith,  having  been  implanted 
in  the  heart. 

*  OatecbiBiiiaa  Major. 


38  EFFECTS   OF    BAPTISM    IN    INFANTS. 

"Where  this  gift,  then,  of  divine  grace  (namely,  the  posses- 
sion of  faith,  or  at  least  a  spiritual  bias  of  the  mind  which 
may  be  called  a  seed  or  principle  of  faith)  has  been  bestowed, 
there  (as  in  the  similar  case  of  adults)  baptism  is  efficacious 
for  the  fulfilment  of  its  best  end  and  purpose. 

All  these  views  are  clearly  admissible  within  the  limits 
prescribed  by  our  Church.  And  all  these,  we  shall  find  here- 
after, have  been  held  by  some  of  our  best  divines. 

But,  I  must  add,  that  to  keep  within  these  limits  is  of  the 
utmost  importance;  to  guard,  on  the  one  side,  against  any 
contempt  or  neglect  of  Christ's  own  ordinance  ;  and,  on  the 
other,  against  the  arrogant  pretensions  of  a  self-exalting  priest- 
hood to  confer,  on  whom  they  please,  gifts  which  our  blessed 
Lord  gives  according  to  his  own  will ;  through  the  instru- 
mentality, indeed,  generally  of  his  ministers,  but  only  when, 
and  in  whom,  he  pleases  to  work  through  them. 

The  great  (I  had  almost  said  fatal)  mistake  which  those 
who  maintain  what  are  called  High  Church  views  among  us 
have  made  on  this  and  other  kindred  subjects,  appears  to  me 
to  be  this, — that  they  suppose,  that  because  they  are  ministers 
of  Christ,  and  that  certain  ministrations  were  appointed  for 
certain  ends,  therefore  those  ministrations  must  always  be 
effectual  to  the  accomplishment  of  those  ends.  Now  it  is  true 
that  Christ  works  by  them,  and  works  by  certain  ministra- 
tions the  ends  intended  to  be  fulfilled  by  them ;  but  only 
when,  and  in  what  cases  he  pleases.  They  are  instruments 
for  fulfilling  the  purposes  of  his  will.  Out  of  every  hundred 
individuals  to  whom  they  preach,  there  may  be  very  few  in 
whose  hearts  the  Spirit  works  by  them.  Out  of  every  hun- 
dred to  whom  they  administer  the  Sacraments,  there  may  be 
very  few  to  whom  they  minister  more  than  an  outward  rite  or 
ceremony. 

But  with  this,  some  will  not  be  satisfied.  No,  say  they, — 
I  have  been  made  a  minister  of  Christ,  and  thus  had  power 
given  me  to  dispense,  whenever  I  please,  spiritual  influence  by 
the  administration  of  the  Sacraments.  And  the  very  logical 
mode  of  arguing  by  which  this  is  supported,  is,  that  being 
duly  ordained,  their  administration  of  the  Sacraments  is  valid, 
and  that  Scripture  tells  us,  that  the  Sacraments  were  appointed 


EFFECTS    OF    BAPTISM    IN    INFANTS.  39 

for  such  and'  such  ends  ;  and,  of  course,  uses  language  re- 
specting them  appropriate  to  their  proper  character  and  pur- 
poses. They  that  are  baptized  have  put  on  Christ,  says  the 
Apostle.  Therefore,  says  the  Bishop  of  Exeter,  whoever  are 
baptized  by  me  have  put  on  Christ.  Most  logical  conclusion ! 
Let  us  take  another  case  of  s«ch  reasoning.  They  that  are 
instituted  and  inducted  into  a  living,  have  obtained  legal  pos- 
session of  that  living.  Therefore,  whoever  are  instituted  and 
inducted  to  a  living  by  the  proper  authorities  for  performing 
such  acts,  even  though  it  may  turn  out  that  they  were  never 
ordained,  have  obtained  legal  possession  of  that  living.  The 
fallacy  lies  in  arguing  from  a  general  statement,  where  con- 
ditions are  tacitly  implied,  to  particular  cases  in  which  those 
conditions  are  not  fulfilled. 

In  all  these  view«  that  we  have  mentioned,  it  must  be  ob- 
served, there  is  one  g'overning'  principh,  namely,  that  the 
doctrine  of  the  effects  of  infant  baptism  must  correspond 
(according  to  the  analogy  of  the  two  cases)  with  that  of  the 
effects  of  adult  baptism.  That  infants  should  enjoy  in  bap- 
tism the  full  blessing  of  that  holy  ordinance,  it  is  necessary 
that  there  should  be  something  in  their  state  or  circumstances 
corresponding  with  that  which  is  required  in  adults  for  the 
attainment  of  that  blessing.  And  it  is  the  complete  prseter- 
ition  of  all  consideration  of  the  necessity  of  qualifications  in 
infants  for  enjoying  that  blessing  that  is  (as  it  appears  to  me) 
the  grand  cause  of  the  mistakes  made  by  many  among  us, 
both  as  to  the  doctrine  itself  now  in  question,  and  as  to  the 
meaning  of  the  language  of  our  divines  on  the  subject  of 
baptism.  When  general  statements  are  found  in  our  divines 
pointing  out  the  value  and  excellent  effects  of  baptism,  they 
claim  them  at  once  as  maintaining  their  view  that  all  infants 
are  spiritually  regenerated  in  baptism.  But  when  we  ask, 
whether  they  mean,  that  baptism  produces  these  effects  in  all 
cases,  they  are  compelled  to  reply.  No,  in  the  case  of  adults 
we  must  suppose  that  these  statements  were  intended  only  to 
apply  to  those  adults  who  have  faith  and  repentance.  Why 
then,  I  ask,  are  we  not  to  suppose  a  similar  and  analogous 
limitation  implied  in  the  case  of  infants  ?  And  the  only  an- 
swer is,  because  they  choose  to  think  that  all  infants  are  alike, 


40  EFFECTS   OF  BAPTISM   IN  INFANTS. 

or  that  they  adopt  the  notion  (utterly  unsanctioned  by  our 
Church)  that  all  receive  the  grace  of  baptism  who  do  not  op- 
pose the  obstacle  of  mortal  sin.  But  this  reply  is  evidently  in- 
sufficient. It  proceeds  upon  a  mere  private  notion  of  their 
own.  It  is  a  mere  baseless  fiction,  utterly  unsupported  by  a 
shred  of  Scriptural  testimony,  or  the  evidence  of  any  document 
of  authority  in  our  Church. 

And  the  requirement  by  our  Church  of  sponsors  who  shall^ 
previous  to  the  baptism  of  the  child,  promise,  in  its  name, 
faith  and  repentance  when  it  reaches  the  age  of  responsibility, 
(baptism  being  administered,  to  those  likely  to  reach  that  age, 
only  on  condition  of  such  promise  being  made,)  shows  that  it 
sanctions  no  such  notion.  Faith  and  repentance  being  neces- 
sary pre-requisites  to  the  worthy  reception  of  baptism  in  adults, 
our  Church  has  deemed  it  right,  that,  even  in  the  case  of  in- 
fants, a  pledge  of  the  future  existence  of  these  dispositions 
shall,  as  far  as  possible,  be  given ;  evidently  showing  that 
baptism  is  administered  only  in  the  anticipation  of  the  subse- 
quent exercise  of  these  dispositions.  True ;  the  validity  of 
the  Sacrament  does  not  depend  upon  these  promises  being 
made  ;  for  as  Bishop  Jewell  says,  "Whether  one,  or  two,  or, 
three,  or  more,  be  god-fathers,  or  witnesses  of  the  baptism,  it 
maketh  nothing  to  the  virtue  of  the  Sacrament ;  they  are  no 
part  thereof ;  without  these  baptism  is  whole  and  perfect  .  . 
Christ  left  no  order  for  the  use  of  these  things,  neither  did  by 
his  word  or  example  require  them."*  But,  nevertheless,  the 
requirement  shows  the  sense  of  our  Church  as  to  the  necessity 
of  subsequent  faith  and  repentance  on  the  part  of  the  child,  if 
it  lives  to  years  of  responsibility,  in  order  that  its  baptism  may 
be  of  any  service  to  it ;  and  that  if  it  could  be  foreseen,  that 
such  faith  and  repentance  would  not  be  exercised  by  it,  (as  it 
is  by  God,  where  such  is  the  case,)  baptism  would  not  be 
given  to  it ;  for  it  is  given  on  this  condition  and  understanding. 

And  it  is  exceedingly  important  to  observe  this,  because 
nothing  is  easier  than  to  bring  forward  a  host  of  passages  from 
our  divines,  extolling  the  effects  and  value  of  baptism ;  and 
they  who  tacitly  assume  that  all  infants  are  worthy  recipients, 

•  Treatise  of  the  Sacraments,  p«  267,  Works,  1611,  foL 


EFFECTS    OF    BAPTISM  IN    INFANTS.  41 

though  they  neither  have,  nor  ever  will  have,  any  good  notions 
or  feelings  in  them,  at  once  apply  all  that  is  said,  to  the  case 
of  every  infant  baptized,  and  produce  such  passages  as  proofs 
of  what  their  authors  supposed  all  infants  to  receive  in  bap- 
tism. So  completely  has  the  Bishop  of  Exeter  allowed  him- 
self to  be  misled  by  such  passages,  as  to  quote  Calvinistio 
Confessions  of  Faith  as  maintaining  his  doctrine, — affording 
an  irrefragable  proof,  how  completely  we  may  misrepresent  the 
authors  of  such  statements,  by  interpreting  them  as  favor- 
ing such  a  doctrine. 

It  may  be  said,  perhaps,  that  the  child  is  baptized  as  the 
child  of  Christian  parents,  and  brought  by  Christian  sponsors, 
and  that  this  constitutes  its  worthiness  for  the  blessing  of  the 
rite. 

But  this  is  a  mere  unwarranted  assumption.  These  are 
requisites  to  the  qualification  of  the  child  for  baptism.  And 
these  are  all  the  qualifications  that  man  can  demand  ;  and  we 
know,  that  among-  those  thus  brought,  are  some  at  least  who 
will  enjoy  the  full  baptismal  blessing.  But  it  does  not  follow, 
that  these  are  all  the  qualifications  that  God  requires,  or  that 
he  will  look  with  equal  favor  upon  all  who  are  thus  brought, 
even  where  it  is  foreknown  to  him  that  the  party  to  the  day  of 
his  death  will  remain  faithless  and  impenitent.  All  the  in- 
fants of  the  Israelites  were  to  be  circumcised ;  but  circum- 
cision was  not  to  all  of  them  what  it  was  to  Abraham,  or  even 
to  Isaac  and  Jacob.  It  is  most  important  to  recollect,  that  all 
events,  past,  present,  and  future,  are  simultaneously  present 
to  the  Divine  mind.  Grod  is  omnipresent  in  all  time,  as  well 
as  in  all  space. 

And,  I  must  add,  that  beyond  these  considerations  touching 
the  state  of  the  infant,  our  Church  clearly  teaches  us  the  ne- 
cessity of  prayer  to  any  well-grounded  anticipation  of  obtain- 
ing the  Divine  blessing  in  the  rite  of  baptism,  as  much  as  in 
any  other  ordinance ;  not,  indeed,  to  the  validity  of  the  exter- 
nal rite,  as  a  rite,  but  to  our  looking-  for  the  presence  and 
blessing  of  God  in  it.  Grod  maT/,  indeed,  be  mercifully  pre- 
sent to  the  child  in  it,  but  we  have  no  right  to  assume  that 
such  will  be  the  case.  This  is  so  clearly  laid  down  in  the 
27th  Article,  that  by  no  fair  interpretation  of  the  words  can  it 


42  EFFECTS  OF  BAPTISM   IN   INFANTS. 

be  got  rid  of.  That  article  tells  us,  that  in  this  ordinance 
"  Faith  is  confirmed,  and  grace  increased  by  virtue  of  prayer 
unto  God,''''  {vi  invocationis  divince) .  The  words,  no  doubt, 
apply  more  immediately  to  the  case  of  adult  baptism,  but 
also  it  must  be  admitted,  in  their  due  proportion  and  analogy, 
to  that  of  infant  baptism.  And  the  Article  is  supported  in 
this,  as  I  shall  show  hereafter,  by  a  work  drawn  up  at  the  same 
time  under  Cranmer's  eye  and  supervision,  called  the  "  Refor- 
matio Legum." 

There  is  another  point,  also,  which  it  is  of  the  greatest 
importance  to  observe  in  connexion  with  this  subject.  And 
that  is,  what  the  full  baptismal  blessing  is.  For  it  might 
be  supposed  from  the  language  used  by  some  parties  on  this 
subject,  that  not  even  the  slightest  interest  in  the  favor  of 
God,  or  any  spiritual  change,  can  be  enjoyed  till  the  moment 
of  baptism.  A  more  unscriptural  notion  could  not  be  enter- 
tained. In  all  cases,  baptism  is  connected  with  regeneration 
only  as  the  formal  signing  and  sealing  of  the  deed  is  con- 
nected with  the  completion  of  a  purchase.  This  follows 
necessarily  from  the  fact,  that  faith  and  repentance  are  re- 
quired (either  in  person  or  by  promise)  from  all  who  come  to 
baptism,  and  that  in  Holy  Scripture  these  are  described  as 
essential  characteristics  of  regeneration.  Consequently,  in 
adults,  the  internal  work  of  regeneration  must  be  at  least 
commenced  before  parties  can  properly  receive  baptism  ;  and, 
in  infants,  it  must  either  be  commenced,  or  foreseen  by  God 
certainly  to  follow. 

But  baptism  is  the  formal  act  of  incorporation  into  Christ's 
body,  the  Church  ;  not  merely  the  visible  Church,  but  (when 
God  acts  in  the  ordinance)  the  true  Church,  the  mystical  body 
of  Christ.  And  therefore  it  may  justly  be  said,  that,  where 
it  is  efficacious,  there  we  are  regenerated  by  it.  For  whereas, 
before,  we  were  only  the  children  of  Adam,  and  so  of  wrath  ; 
we  are  hereby  made  children  of  grace,  members  of  Christ. 
But  it  must  be  remembered,  that  as  in  the  natural  birth  there 
was  life  previously ;  so  in  the  spiritual  new  birth,  life,  a  living 
principle  of  faith  must  have  been  implanted  to  make  the  birth 
by  baptism  effectual  to  the  production  of  a  being  spiritually 
alive.    And  Holy  Scripture,  clearly,  often  speaks  of  the  im- 


EFFECTS    OF   BAPTISM   IN  INFANTS.  43 

plantation  of  this  principle  of  spiritual  life  as  the  act  of  re- 
generation, inasmuch  as  it  is  the  most  important  part  of  the 
work  of  spiritual  new-birth.*  While  it  also  speaks  of  that 
new-birth  as  connected  with  baptism,  but  evidently  in  the 
sense  just  mentioned.  And  if  this  easy  distinction  is  kept 
in  view,  all  the  passages  of  Holy  Scripture  on  the  subject 
harmonize  fully  with  one  another. 

It  is  also  to  be  borne  in  mind,  that  as  spiritual  regenera- 
tion is  thus  connected  with  baptism,  which  is  its  sign  and 
seal,  there  is  a  sense  in  which  all  that  are  baptised  may  be 
called  by  man  regenerate  ;  not  as  having  beyond  doubt  re- 
ceived spiritual  regeneration,  but  as  having  received  the  Sa- 
crament of  regeneration,  and  thus  being  sacramentally  rege- 
nerate ;  and  the  Sacrament  also  is  called  by  the  name  of  that 
of  which  it  is  a  sign. 

Thus  Augustine  says, — 

"  Si  enim  sacramenta  quandam  similitudinem  earum  rerum,  quarum 
sacramenta  sunt,  non  haberent,  omnino  sacramenta  non  essent.  Ex  hao 
autem  similitudine  plerumque  etiam  ipsarum  rerum  nomina  accipiurU, 
Sicut  ergo  secundum  quemdam  modum  sacramentum  corporis  Christi,  cor- 
pus Christi  est,  sacramentiim  sangiiinis  Christi  sanguis  Christi  est,  ita 
sacramentum  fidei  fides  est."  (Epist.  ad  Bonif.  Ep.  98,  Op.  ed.  Ben.  torn. 
2.  col.  267.) 

And  elsewhere ; 
"  Quia  in  Christo  dicimus  baptizatum,  fatemur  cum  Christum  induisse; 
et  si  hoc  fatemur,  regeneratum  fatemur.".  "  Induunt  autem  homines 
Christum,  aliquando  usque  ad  sacramenti  perceptionem,  aliquando  et  usque 
ad  vitae  sanctificationem :  atque  illud  primum  et  bonis  et  malis  potest  esse 
commune,  hoc  autem  alterum  proprium  est  bonorum  et  piorum."  (De 
bapt.  contr.  Donat.  lib.  I.  c.  xi.  lib.  V.  c.  xxiv.,  Op.  ed.  Ben.  tom.  9.,  fol. 
88,  and  157.) 

I  ought  however  to  remark,  before  I  bring  this  chapter  to 
a  conclusion,  that  there  is  one  other  view  (and  a  very  com- 
mon one  among  us,  in  more  modern  times)  on  this  subject 
which  I  have  not  yet  noticed ;  namely,  that  which  maintains 
that  baptism,  as  the  act  of  incorporation  into  the  visible 
Church,  may  properly  be  described  as  conferring  regeneration, 
as  being  an  introduction  into  a  new  state,  bringing  new  duties, 

•See  John  1 12, 13;  Eph.  iv.  24;  James  i.  18;    1  Pet  i  28  ;   John  in.  »; 
y.  1  and  4. 


44  EFFECTS    OF    BAPTISM    IN    INFANTS. 

responsibilities,  privileges  and  blessings,  and  consequently 
that  all  may  in  this  sense  be  said  to  be  regenerated  in  bap- 
tism. It  is  held  by  those  who  maintain  this  view,  that  it  may 
or  may  not  be  accompanied  with  the  gift  of  spirihial  regene- 
ration, but  that  as  the  introduction  into  a  new  ecclesiastical 
state,  it  may  properly  be  said  to  be  a  regenerating  ordinance. 
Hence  has  arisen  the  distinction  between  baptismal  and  spirit- 
ual regeneration.  And,  no  doubt,  the  word  regeneration  may 
be,  in  itself,  fairly  and  correctly  used  in  this  sense;  but  it 
seems  to  me  to  be  alienating  it  from  its  Scriptural  sense  to 
do  so.  This  view  may  be  connected  with  various  theological 
systems,  and  according  to  the  system  adopted  will  be  the  ex- 
planation given  as  to  the  precise  state  of  the  baptised  infant ; 
but  into  that  it  is  unnecessary  here  to  enter. 

Writers  holding  this  view,  therefore,  understand  the  regen- 
eration spoken  of  in  the  Baptismal  Service  as  being  always 
conferred,  but  as  not  necessarily  implying  more  than  what 
they  would  call  baptismal  regeneration. 

I  am  unable,  T  confess,  to  view  the  language  of  the  Service 
in  this  light.  It  appears  to  me  that  regeneration,  in  the  full 
Scriptural  sense  of  the  word,  as  implying  incorporation  into 
the  true  Church  and  body  of  Christ,  is  prayed  for,  and  that 
the  thanksgiving  is  for  the  presumed  bestowal  of  the  blessing 
asked. 

I  should  be  very  sorry,  however,  to  assert  that  such  a  view 
cannot  be  honestly  and  legally  maintained  in  our  Church. 

And  of  course  the  testimony  of  those  who  have  held  it  as 
the  doctrine  of  our  Church,  is  a  strong  witness  against  the 
correctness  of  such  extremely  opposite  views  as  those  of  the 
Bishop  of  Exeter.  It  has  been  held  by  a  large  number  of 
our  more  modern  divines  ;  and,  consequently,  while  they  have 
adopted  the  ajfirmative,  and  not  the  hypothetical  principle  of 
interpretation  in  the  Baptismal  Service,  they  have  neverthe- 
less earnestly  advocated  the  necessity  of  regeneration,  in  the 
full  Scriptural  sense  of  the  spiritual  new-birth,  for  those  who, 
though  baptised  in  infancy,  have  not  exhibited  the  marks  of 
spiritual  regeneration. 

It  must  be  recollected,  therefore,  that  there  are  two  views 
advocated  among  our  divines  on  this  subject,  (namely,  that 


EFFECTS    OF    BAPTISM    IN    INFANTS.  45 

mentioned  above  as  held  by  Dr.  Jackson,  and  the  one  just 
referred  to)  in  which,  though  the  language  of  the  Service  is 
interpreted  affirmatively,  yet  it  is  with  a  meaning  entirely 
different  from  that  affixed  to  it  by  the  Bishop  of  Exeter ;  and 
one  which  leaves  the  question, — in  what  cases  spiritual  re- 
generation in  the  highest  sense  is  conferred  on  infants  in  bap- 
tism,— quite  open. 

For  any  clear  understanding  of  the  testimony  of  our 
divines  on  this  matter,  it  is  quite  essential  that  we  bear  in 
mind  the  existence  of  these  different  views  among  them. 
Otherwise  we  may  quote,  as  authorities  for  a  particular  doc- 
trine, statements  which  were  far  from  being  intended  to  bear 
the  meaning  we  attribute  to  them.  Thus,  for  instance,  the 
Bishop  of  Exeter  has  quoted  from  Dr.  Jackson  a  passage 
nearly  identical  in  words  with  his  own  statements,  but  which 
Dr.  Jackson  intended  to  be  understood  in  a  very  different 
sense. 

And  my  great  object  in  offering  these  preliminary  re- 
marks is,  to  point  out  the  different  views  that  may  be,  and 
have  been  entertained  on  the  subject,  within  the  limits  our 
Church  seems  to  prescribe ;  in  order  both  to  show  the  reader 
the  various  aspedts  under  which  it  may  be  viewed,  and  to 
prevent  a  misconception  of  the  meaning  of  testimonies  to  be 
hereafter  adduced. 

The  moderation  of  our  Reformers  induced  them  to  leave 
points  on  which  Scripture  has  not  spoken  explicitly,  open, 
within  Scriptural  limits,  to  a  difference  of  view.  And  accord- 
ingly there  has  been  from  the  first  some  variety  of  sentiment 
among  our  divines  on  this  subject.  That  there  were  any, 
however,  who  embraced  such  views  as  those  advocated  by 
the  Bishop  of  Exeter  and  the  modern  "  High  Church"  school, 
until  about  the  times  of  Montague  and  Laud,  in  the  latter 
part  of  the  reign  of  James  I.,  I  have  yet  to  learn.  And  for 
the  way  in  which  our  Formularies  were  originally  understood, 
(and  consequently  for  the  interpretation  which  has  at  least 
the  best  claim  upon  our  acceptance,)  we  must  go  to  the  testi- 
monies wo  fmd  in  the  works  of  our  Reformers  and  early 
divines,  particularly  of  those  who  were  instrumental  in  estab- 
lishing those  Formularies  upon  their  present  basis.    And  here 


46  EFFECTS    OP   BAPTISM    IN    INFANTS. 

we  shall  find  ourselves  in  a  school  of  theology  very  different 
from  that  which  has  long  held  the  supremacy  among  us.  This 
fact  it  is  essential  to  realize,  if  we  would  arrive  at  any  correct 
conclusion  as  to  their  doctrine  on  the  matter  before  us.  And 
therefore  I  shall  devote  an  early  chapter  to  the  elucidation  of 
this  point. 

The  views  held  on  the  subject  of  Baptism  have  always 
been  intimately  connected  with,  and  corresponding  to,  those 
held  on  the  subject  of  the  nature  of  the  Church. 

Now  on  the  latter  point,  there  have  been  two  leading 
views  into  which  the  opinions  of  our  divines  have  been  di- 
vided. One  of  which  is  this, — That  the  nominal  Church 
consists  of  two  distinct  portions,  one  consisting  of  those  who 
will  ultimately  be  saved,  the  other  of  all  those  who  will  ulti- 
mately perish ;  of  which  the  former  correspond  to  the  wheat, 
and  the  latter  to  the  chaff,  in  the  Scripture  parable.  And, 
following  out  the  view  of  the  subject  which  this  parable  and 
other  similar  descriptions  of  the  Church  in  Scripture  seem  to 
give,  the  maintainers  of  this  doctrine  hold,  that  those  sown  as 
wheat  by  our  Lord  never  become  chaff;  that  those  who  are 
once  truly  united  to  his  mystical  body,  the  true  Church,  never 
perish. 

In  connexion  with  this  view,  it  is  held,  that  the  full  bap- 
tismal blessing  can  be  enjoyed  by  those  only  who  are  received 
by  Christ  as  wheat — as  true  members  of  his  mystical  body. 

The  other  view  is  this  : — 

That  there  is  no  such  distinction  between  the  members  of 
the  nominal  Church,  but  that  all  who  are  baptised  are  alike 
regarded  by  Christ  as  members  of  his  body,  and  equally  par- 
takers of  the  influences  of  his  Spirit. 

In  connexion  with  this  view,  baptism  is  regarded  as,  in 
all  cases,  equally,  the  formal  act  of  incorporation  into  the 
true  body  of  Christ,  bringing  the  baptised  into  the  possession 
of  all  the  spiritual  influences  vouchsafed  by  Christ  even  to 
those  who  will  ultimately  be  saved.  It  is  held  that  as  bap- 
tism is  the  ordinance  by  which  the  party  baptised  promises 
faith  and  obedience,  so  in  it  God  bestows  the  gifts  of  the  Holy 
Spirit,  unites  to  Christ's  Church,  and  promises  final  salvation 
on  the  fulfilment  of  certain  conditions,  in  the  case  of  every 


EFFECTS    OF    BAPTISM  IN  INFANTS.  47 

infant,  without  any  reference  to  any  purpose  of  his  own  will, 
or  any  previous  work  of  his  on  the  heart,  or  any  future  faith 
and  repentance  in  the  child. 

Of  these  two  views  the  works  of  our  Reformers  clearly 
show  that  they  maintained  the  former,  and  therefore,  what- 
ever minor  variations  are  traceable  in  their  doctrine  on  the 
subject  of  Baptism,  the  modern  "  High  Church  "  notion  of  all 
the  baptised  receiving  indiscriminately  the  full  baptismal 
blessing,  was  opposed  by  them  all. 

It  seems  to  be  forgotten  by  those  who  would  interpret  our 
Formularies  in  such  a  sense,  that  our  early  divines  made 
common  cause  with  the  Continental  Reformers,  particularly 
(and  indeed  in  Queen  Elizabeth's  time,  exclusively)  with 
those  of  the  "  Reformed"  (that  is,  more  or  less,  Calvinistic) 
Churches.  And  the  leading  divines  of  those  Churches  were 
the  great  authorities,  of  later  times,  quoted  by  them  in  their 
works. 


CHAPTER  11. 

ON    THE    VIEWS   OF    SOME    OF    THE    EARLIER     SCHOLASTIC    DIVINES. 

Before  I  proceed  to  those  testimonies  which  are  of  authority 
in  our  Church  in  determining  the  question  under  discussion, 
it  may  be  yrorth  while  to  point  out  to  the  reader  the  fact,  that 
the  doctrine  of  some  of  our  "  High  Church"  divines  of  the 
present  day,  is  much  less  consistent  with  a  sound  Protestant 
view  of  the  subject,  than  even  that  of  some  of  the  earlier 
scholastic  divines.  Peter  Lombard,  the  Master  of  the  Sen- 
tences, the  Father  of  the  Scholastic  divines,  might  be  read  by 
them  with  advantage  on  this  point. 

In  referring,  however,  to  those  authors,  I  must  carefully 
guard  myself  against  the  supposition,  that  I  attribute  to  them 
any  weight  in  determining  the  doctrine  of  our  Protestant 
Church.  And  the  reference  which  is  now  being  made  to  them 
by  the  Tractarian  party,  in  support  of  their  errors,  I  regard 
as  a  delusion, — nay  more^  as  an  unwarrantable  attempt  to 
mislead  the  public  mind,  by  sending  it  to  sources  of  informa- 
tion of  a  corrupt  character,  and  opposed  to  the  doctrines  of 
our  Church.  A  writer  of  this  school  has  recently  ventured  to 
maintain,  that  "the  language  of  our  forms  can  only  be  un- 
derstood by  reference — not  to  the  Reformers,  but — to  the 
theology  of  the  schools."  And  passages  are  given  by  writers 
of  this  Party,  from  the  scholastic  divines,  as  if  they  had  a 
species  of  autlwrity  among  us.  Perhaps  a  Roman  Catholic 
author  will  be  a  better  authority  with  such  writers  than  a 
Protestant,  to  show  them  their  mistake.  I  will  therefore  give 
them  an  extract  from  Sanders's  work  "De  Schisrnate  Angli- 
cano." 


EFFECTS    OP   BAPTISM    IN    INFANTS.  49 

In  his  account  of  the  Reformation  under  Edward  VI., 
under  the  head  "  Doctrina  scholastica  explosa,"  he  says, — 

"  Libros  omnes  eorum  magistrorum  qui  vi  et  ratione  Theologiam  caete- 
rasque  disciplinas  tradiderunt,  quia  istorum  solida  doctrina  et  methodica 
institutione  haereticorura  populares  fraudes  nou  difiiculter  cerni  et  dispell! 
sciebant,  e  studiosorum  manibus  et  fere  e  bibliothecis  excutiunt ;  Lombardi, 
Aquinatis,  Scoti,  caeterorumque  doctissimorum  scholasticorum  nomina  de 
barbarie,  ScriptnTamm  ignoratione^  et  varia  deceptione  traducunt,  memori- 
amque  quantum  possunt  damnant,'^  ifc* 

This  extract  may  suffice  to  show  how  much  weight  was 
allowed  to  the  scholastic  divines  by  our  Reformers.t 

But  it  may  not  be  without  its  use  to  refer  to  Peter  Lom- 
bard on  this  occasion,  because  we  certainly  may  derive  from 
his  statements  on  the  point  now  in  question  an  a  fortiori 
argument  as  to  the  doctrine  of  our  Church. 

The  Master  of  the  Sentences,  no  doubt,  holds,  that  all  the 
infants  of   Christians  receive  in  Baptism  remission  of  their^ 
sins.     But  on  the  question,  "  "Whether  grace  is   given  to  in- 
fants in  Baptism  by  which  they  may  profit  in  riper  years," 
he  says, — 

It  is  often  also  asked,  -whether  grace  is  given  to  infants  in  baptism,  by 
which,  when  they  have  the  opportunity  of  using  their  free  will,  they  may 
have  a  good  inclination  of  the  will  and  run  well.  For  with  respect  to 
adults  who  receive  the  Sacrament  worthily,  it  is  not  doubted,  but  that 
they  have  received  influencing  and  co-operating  grace  ....  But  respect- 
ing infants  who  have  not  arrived  at  the  use  of  their  reason,  there  is  a  ques- 
tion, whether  in  baptism  they  have  received  grace  by  which,  when  they 
come  to  riper  years,  they  may  be  able  to  will  and  work  what  is  good.  It 
appears  that  they  have  not  received  it ;  inasmuch  as  that  grace  is  love  and 
faith  which  prepares  and  aids  the  will.  And  who  will  say  that  they  haA'o 
received  faith  and  love  ?  But  if  they  have  not  received  grace  by  which 
they  may  be  able  to  do  good  works  when  they  have  grown  up,  therefore  the 
grace  given  in  baptism  is  not  sufficient  for  them  in  this  state,  [i.  e.  as 
edults,]  nor  can  they  now  be  good  through  it,  but  need  the  addition  of  other 
graces." 

Such  was   the  view  taken   even   by  the    Father   of  the 


»  Ed.  CoL  Agripp.  1610,  p.  233. 

\  In  the  above  remarks  I  am  not  of  course,  denying,  that  some  illustrations 
of  the  meaning  of  phrases  used  by  our  Reformers  may  be  gathered  from  the 
■works  of  the  scholastic  divines,  but  only  that  our  Reformers  attributed  any  weighl 
to  their  writings  as  ezpcments  of  the  Christian  faith. 

4 


99  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Scholastic  divines.  Without  entering  into  the  question  whether 
he  may  not  have  overstated  the  matter  in  denying  that  such 
grace  is  ever  given,  one  thing  is  quite  clear,  namely,  his  op- 
position to  such  views  as  those  of  the  Bishop  of  Exeter.  In 
fairness  to  his  lordship,  however,  I  will  add,  that  he  admits 
that, — 

"  Some  think  that  influencing  and  co-operating  grace  is  given  to  all 
infants  in  baptism,  so  far  as  concerns  the  bestowal,  not  the  use  of  it,  so  that, 
when  they  have  grown  up,  they  may  obtain  the  use  from  the  gift,  unless 
through  their  free  -will  they  destroy  by  sinning  the  use  of  the  gift."  * 

Nor  had  Peter  Lombard  any  notion  of  that  inseparable 
and  exclusive  connexion  between  the  sign  and  the  thing  sig- 
nified which  our  modern  "  High  Churchmen  "  so  strenuously 
contend  for.     For  he  says, — 

"  If  it  is  asked  of  -what  thing  that  baptism  is  a  Sacrament,  which  is 
A  given  to  one  already  justified,  we  reply  that  it  is  both  a  Sacrament  of  that 
thing  wiiich  has  preceded  it,  that  is,  of  the  remission  bestowed  before  through 
faith,  and  of  the  remission  of  temporal  punishment,  or  of  the  sin,  if  any, 
that  is  committed  in  the  meantime,  and  of  the  renewal  and  all  the  grace 
there  granted.  For  it  is  a  sign  of  every  thing  of  which  it  is  a  cause.  Nor 
must  you  be  surprised,  that  the  thing  sometimes  precedes  the  Sacrament, 
since  sometimes  also  it  follows  long  after,  as  in  the  case  of  those  who  come 
hypocritically,  to  whom,  when  afterwards  they  shall  have  repented,  baptism 

•  Si  parvulis  dafur  in  baptitnno  gratia  qua  posswnt  in  majori  eetaie  proficere. 
Solet  ctiam  quffiri,  si  parvulis  in  bapiismo  datur  gratia  quS  cum  tempus  habuerint 
utendi  libero  arbitrio  possint  bene  voile  et  currere?  De  adultis  enim  qui  digue 
reciptnnt  sacramcntum  non  ambigitur,  quia  gratiam  operantem  et  co-operantcm 
perceperint ;  qu©  in  vacuum  eis  cedit  si  per  liberum  arbitrium  post  mortaliter  deli- 
querint ;  qui  merito  peccati  gratiam  appositam  perdunt.  Unde  dicuntur  contume- 
liam  Spiritui  Sancto  facere  et  ipsum  a  se  fugare.  De  parvulia  vero  qui  nondum 
ratione  utuntur  quoestio  est,  an  in  baptismo  recipiunt  gratiam  qua  ad  majorcm  ven- 
icntcs  setatem  possint  velle  et  operari  bonura  ?  Vldctur  quod  non  receperint ;  quia 
g;ratia  ilia  charitas  est  et  fides  quae  voluntatem  praeparat  et  adjuvat.  Sed  quia  dix- 
erit  cos  accepisse  fidem  ct  charitatem  ?  Si  vero  gratiam  non  receperint  qua  bene 
operari  possunt  cum  fuerint  adulti,  non  ergo  sufficiteis  in  hoc  statu  gratia  in  baptis- 
mo data ;  ncc  per  illam  possunt  modo  boni  esse,  nisi  alia  addatur ;  quae  si  non  ad- 
ditur,  non  est  ex  corum  culpa  quia  justificati  aunt  a  pcccato.  Quidam  putant  gratiam 
oporantc'in  ct  cooperantera  cunctis  parvulis  in  baptismo  dari  in  munere  non  in 
VMi,  ut  cum  ad  majorera  venerint  setatcm  ex  munere  sortiantnr  usum  nisi  per 
liberum  arbitrium  usum  muneris  extinguant  pcccaiido  ;  et  ita  ex  culpa  eorum  est 
non  ex  defcctu  gratiae  quod  mali  fiunt;  quia  ex  Dei  munere  valeutes  habere 
usum  bonum,  per  liberum  arbitrium  renuerunt,  et  usum  pravum  elegerunt- 
(Fctu.  Lombard.  Sentent.  lib.  4,  dist.  4,  fol.  92.  Ed.  Paris,  1510.  12mo.) 


EFFECTS   OF    BAPTISM    IN    INFANTS.  ffl 

v>ill  begin  to  be  of  use  ;  in  whom  baptism  was  the  Sacrament  of  this  sanc- 
tification  which  they  have  on  repentance.  But  if  they  should  never  repent, 
nor  depart  from  their  hypocrisy,  of  what  thing  would  the  baptism  received 
by  them  be  a  Sacrament  ?  It  may  be  replied, — of  that  thing  which  would 
be  there  if  their  wickedness  did  not  prevent  itP  * 

And  very  similarly,  in  one  place,  speaks  even  Thomas 
Aquinas : — 

"Adults,"  he  says,  "believing  before  on  Christ,  are  incorporated  into 
him  mentally^  but  afterwards  when  they  are  baptized,  are  incorporated  into 
him  in  a  manner  corporally,  to  wit  through  the  visible  Sacrament,  without 
the  intention  to  partake  of  which  they  would  not  have  been  even  mentally 
incorporated."  f 

The  following  passages  also  are  well  worth  notice,  in  fur- 
ther illustration  of  Peter  Lombard's  views  on  this  subject : 

"  Deficte  accedentibus.  Qui  vero  sine  fide  vel  ficte  accedunt,  Sacramen- 
tum  non  rem  suscipiunt.  Unde  Hieronymus,  (super  Ezech.  xvi.)  Sunt 
lavacra  gentilium  haereticorum.  sed  non  lavant  ad  salutem.  In  Ecclesia 
etiam,  qui  non  plena  fide  accipiunt  baptisma,  non  Spiritum  sed  aquam  * 
suscipiunt.  Augustinus  etiam  ait,  (super  Ps.  83.,)  Judseis  omnibus  com- 
munia  erant  Sacramcnta,  sed  non  communis  omnibus  erat  gratia  quaj  est 
virtus  Sacramentorum ;  ita  et  nunc  communis  est  baptismus  omnibus  bap- 
tizatis,  sed  non  virtus  baptismi,  id  est,  ipsa  gratia.  Item,  (De  poenit.,)  omnia 
qui  jam  suas  voluntatis  arbiter  constitutus  est,  cum  accedit  ad  Sacramen- 
tum  fideliura,  nisi  pceniteat  eum  veteris  vitae,  novam  non  potest  inchoare. 
Ab  hac  poenitentia  cum  baptizantur  soli  parvuli  immuncs  sunt.  His 
aliisque  testimoniis  apte  ostenditur  adultis  sine  fide  et  poenitentia  vera  in 
baptismo  non  conferri  gratiam  remissionis;  quia  nee  parvulis  sine  fide 
aliena,  qui  propriam  habere  nequeunt,  datur  in  baptismo  remissio.  Si  quia 
ergo  ficte  accedit,  non  habens  veram  cordis  contritionem,  Sacramentum  sine 
re  accipit."     (Petr,  Lombard.  Sentent.  lib.  4.  dist.  4.  B.  fol.  79.) 

*  Si  quaeritur  cnjus  rei  baptismus  ille  sit  Sacramentum  qui  datur  jam  justo ;  di- 
cimus  Sacramentum  esse  et  rei  qute  praecessit,  id  est,  remissionis  ante  per  fidem 
datae,  et  remissionis  temporalis  poenre  sive  peccati  si  habetur  quod  interim  commit- 
titur,  et  Dovitatis  ac  omnia  gratias  ibi  prsestitae.  Omnis  etenim  rei  signum  est, 
cujus  causa  est  Nee  mireris  rem  aliquando  praecedere  Sacramentum,  cum  ali- 
quando  etiam  longe  post  sequatur ;  ut  in  illis  qui  ficte  accedunt,  quibus  cum  postea  • 
pcjnituerint  incipiet  baptismus  prodesse  ;  in  quibus  fuit  baptismus  Sacramentum 
hnjus  sanctificationis  quam  poenitendo  liabent.  Sed  si  nunquam  poeniterent,  nee 
a  figmento  recederent,  cujus  rei  Sacramentum  esset  baptismus  ab  illis  susceptus  ? 
Potest  dici  rei  quae  ibi  fieret  si  non  eorum  enormitas  impediret.  (Pete.  Lombard. 
Sentent.  lib.  4.  dist  4.  G.  fol.  82.) 

•j-  Adulti  prius  crcdente  in  Christum  sunt  ei  incorporati  mentaliter ;  sed  poet- 
modum  cum  baptizantur,  incorporantur  ei  quodammodo  corporaliter,  scilicet  per 
visibile  Sacramentum,  sine  cujus  proposito  nee  mentaliter  incorporari  potuissent. 
(Aqcin. -Summ.  llieolog.  part  3.  q.  69.  Art  5.  p.  177.  ed.  Paris.  1631.  fol.) 


62  EFFECTS    OF   BAPTISM    IN    INFANTS. 

"  Quomodo  intelligatur  illitd,  Quotqxwt  in  Christo  baptizati  esHs  Christum 
induistis.  Quseritur  ergo  quomodo  illud  accipiatur,  Quotquot  in  Christo  bap- 
tizati estis,  Christum  iiiduistis  ?  Potest  dici,  quod  qui  in  Christo,  id  est,  in 
Christi  eonformitate  baptizantur,  scilicet,  ut  moriantur  vetustatr  peccati,  sicut 
Christus  vetustati  poense,  induunt  Christum  quem  per  gratiam  inhabitantem 
habent.  Potest  et  aliter  solvi,  Duobus  enim  modis  Christum  induere 
dicimur,  vel  assumptione  sacramenti,  vel  rei  perceptione.  Unde  Augus- 
tinus,  (De  bapt.  contra  Don.)  Induunt  homines  Christum  aliquando  usque 
ad  sacramenti  perceptionem,  aliquando  usque  ad  Titse  sanctificationem ;  atque 
illud  primum  bonis  et  malis  potest  esse  commune,  hoc  autem  est  propriuin 
bonorum  et  piorum.  Omnes  ergo  qui  in  Christi  nomine  baptizantur,  Chris- 
tum induunt  vel  secundum  sacramenti  perceptionem,  vel  secundum  vitae 
Banctificationem.  (Petr.  Lombard.  Sentent.  lib.  4.  dist.  4.  C.fol.  79,  80.) 

"  Quod  vero  invisibilis  sanctificatio  sine  visibili  sacrament©  quibusdam 
insit  aperte  Augustinus  tradit  super  Levit.  (q.  88)  dicens  invisibilem  sancti- 
ficationem  quibusdam  affuisse  et  profuisse  sine  visibilibus  sacramentisf 
visibilem  vero  sanctificationem  quae  fit  sacramento  visibili  sine  invisibili 
posse  adesse ;  mm  posse  prodesse.  Nee  tamen  visibile  sacramentum  ideo 
contemnendum  est,  quia  contemptor  ejus  invisibiliter  sanctiflcari  non  potest. 
Hino  Cornelius  et  qui  cum  eo  erant,  jam  Spiritu  sanctificati  baptizati  sunt, 
.  .  Solet  etiam  quaeri  de  illis  qui  jam  sanctificati  Spiritu  cum  fide  et  charitate 
ad  baptismum  accedunt  quis  [quid]  ei  [eis]  conferat  baptismus.  Nihil  enim 
eis  videtur  praestare,  cum  per  fidem  et  contritionem  jam  remissis  peccatis 
justificafi  sunt.  Ad  quod  sane  dici  potest,  eos  quidem  per  fidem  et  contri- 
tionem justificatos,  id  est,  a  macula  peccati  purgatos,  et  a  debito  eternsff 
poensB  absolutos,  tamen  adhuc  teneri  satisfactione  temporali  qua  poenitentes 
ligantur  in  ecclesia.  Cum  axitem  baptismum  percipiunt,  et  a  peccatis,  si 
quae  interim  post  conversionem  contraxerunt,  mundantur,  et  ab  cxtcriori 
Banctificatione  [satisfactione]  absolvuntur,  et  adjutrix  gratia  omnisque  virtus 
in  eo  augefur,  ut  vere  novus  homo  tunc  dici  possit.  Fomes  quoque  peccati 
in  eo  magis  debilitatur.  .  .  .  Multum  ergo  confert  baptismus  etiam  jam  per 
fidem  jiustijicato,  quia  accedens  ad  baptismum  quasi  ramus  a  columba  por- 
tatnr  in  arcarn.  Ante  intus  erat  judicio  Dei,  sed  nunc  etiam  judicio  Ecclesia? 
intus  est."  (Id.  ib.  lib.  4.  dist.  4  r  E.  P.  fol.  81,  82.) 

These  passages  appear  to  me  well  worth  the  attention  of 
some  atnong  us.  It  will  be  recollected  that  ti^ey  were  written 
by  Peter  Lombard,  about  the  middle  of  the  12th  century. 

And  the  doctrine  that  grace  was  always  conferred  upon 
infants  in  baptism  did  not  become  a  ruled  doctrine  in  the 
Church  of  Rome  till  the  Council  of  Vienna  in  1311,  and  was 
then  only  laid  down  as  the  more  probable  opinion. 

For  in  a  Letter  of  Pope  Innocent  IV.  in  1250,  afterwards 
inserted  in  the  Canon  Law,  it  is  distinctly  recognised  as  an 
open  question,  whether  grace  is  or  is  not  conferred  upon  in- 
fants in  baptism,  in  the  following  words  : 


EFFECTS  OF  BAPTISM  IN  INFANTS.       ^ 

"niud  vero  quod  opponentes  inducunt,  fidem  aut  charitatem,  aliasque 
■virtutes  parvulis,  utpote  non  c(msentientibus^  non  infundi,  a  plcrisque  non 
conceditur  absolute,  cum  propter  hoc  inter  doctores  theologos  quaestio  referatur, 
•liis  asserentibus,  per  virtutem  baptismi  parvulis  quidem  culpam  remitti, 
«ed  gratiam  non  conferri ;  noimullis  dicentibus,  dimitti  peccatum  et  virtutea 
iafvmdi  habentibus  il'las,  quoad  habitum,  non  quoad  usum,  donee  perv^ant 
[oZ.  pervenerint]  ad  aetatem  adultam."* 

And  the  words  in  whieh  Pope  Clement  V.  determined  the 
point  in  the  Council  of  Vienna  in  1311,  (also  inserted  in  the 
Canon  Law,)  are  these: 

"  Verum  quia,  quantum  ad  effectum  baptismi  in  panrulis,  reperiuntur 
ddctores  quidam  theologi  opiniones  contrarias  liabuisse :  quibusdam  ex  ipsig 
dieentibus,  per  virtutem  baptismi  parvulis  quidem  culpam  remitti,  sed  gra- 
tiam non  conferri:  aliis  e  contra  asserentibus  quod  et  culpa  eisdem  in 
baptismo  remittitur,  et  virtutes  ac  informans  gratia  infundiintur,  quoad 
haoitum,  etsi  non  pro  illo  tempore  quoad  usum :  nos  autem  attendentes 
generalem  efficaciam  mortis  Christi,  (quae  per  baptisraa  applicatur  pariter 
omnibus  baptizatis)  opinionem  secundam  ^qua  dicit,  tam  parvulis  quam 
adnltis  conferri  in  baptism*  informantem  gratiam  et  virtutes)  tanquam 
PB.OBABILIOREM,  et  dictis  Sanctorum  ac  Docterum  modernorum  Theologia 
magis  consonam  ac  concordem^  sacro  approbante  Concilio,  duximus  eligen- 
dam."t 

These  passages,  then,  clearly  show  the  difference  of  opinion 
that  prevailed,  and  was  freely  allowed  to  prevail,  even  in  the 
middle  ages,  on  the  question  whether  anything  more  was 
bestowed  upon  infants  in  baptism  than  the  remission  of 
original  sin.  That  they  might  call  this  regeneration,  I  freely 
admit ;  but  the  most  objectionable  part  of  the  doctrine  of  our 
modern  •"  High  Church "  divines  is,  that  the  regeneration 
which  (in  their  view)  takes  place  in  all  infants  at  baptism, 
includes  those  gifts  of  grace  that  give  spiritual  life  to  the  soul. 
Now  we  see  from  the  above  extracts,  that  so  little  was  this 
doctrine  recognised  by  a  large  proportion  even  of  the  middle- 
age  divines,  (inclined  surely  to  take  a  sufficiently  high  view 
of  the  power  of  the  Priesthood  and  the  virtue  of  the  Sacra- 
ments,) that  they  denied  that  those  gifts  were  conferred  at  all 
upon  infants. 

And  it  was  not  till  some  time  after  the  age  of  the  Master 

•  D«cret  Qregor.  lib.  3,  tit  42,  Corp.  Jur.  Can.  CoL  Munat,  1788,  vol.  ii 
c«L  fiSl. 

f  Corp.  Jar.  Caa  Clement  lib.  1.  (it  1.    Ed  ead.    Vol  ii.  coL  194. 


64:  EFFECTS    OF    BAPTISM    IN    INFANTS. 

of  the  Sentences  that  the  notion  arose  of  sacramental  grace 
being  always  conferred,  ex  opere  operato,  upon  all  who  did 
not  ponere  obicem  mortalis  peccati  against  the  effects  of  the 
Sacraments.  And  so  monstrous  and  unscriptural  is  this  view 
of  the  ex  opere  operato  salutary  effect  of  the  Sacraments,  , 
that  many  of  the  Romanists  themselves  have  endeavored  to 
explain  away  the  words,  so  as  to  give  them  a  sense  very  dif- 
ferent from  what  they  were  ordinarily  understood  to  imply. 
As  for  instance,  the  divines  of  Cologne,  in  their  "Antididag- 
ma"  against  the  "  Deliberatio"  of  Archbishop  Herman,  who 
endeavor  to  explain  the  words  as  referring  only  to  the  validity 
of  the  sacramental  act  on  the  part  of  the  priest  as  God's  mm- 
ister,  in  contradistinction  to  the  opus  operantis,  or  work  of 
the  priest  personally.* 

But  the  phrase,  as  ordinarily  used  among  the  later  Scho- 
lastic divines  and  Romanists,  is  evidently  intended  to  mean 
more  than  this.  And,  explain  the  words  as  they  will,  the 
remark  of  the  Article  of  1552  on  them  is  most  just ;  that  as 
the  phrase  "  is  strange  and  unknown  to  Holy  Scripture,  so  it 
engendereth  no  godly,  but  a  very  superstitious,  sensed  (Art. 
26  of  1552.)  And  so  are  the  following  remarks  of  Bucer,  in 
his  reply  to  the  "Antididagma." 

"  De  opere  operato.     Cap.  101. 

"  Hoc  loco  dicunt  adveraarii,  scholasticis  doctoribus  ineiviliter  et  malitiose 
affingi,  quasi  docuerint  opus  sacerdotis  in  missa  valere  coram  Deo  ex  opere 
operato,  sine  bono  motu  utentis,  sineque  opere  operantis,  hoc  est,  etiamsi 
nee  sacerdos  nee  populus  suum  opus,  hoc  est  veram  Mem  adjungat. 

"  Responsio. 

"  Hanc  erroneara  seductoriamque  doctrinam  Christiaui  neraini  adscribunt,^ 
nisi  qui  wltro  se  illi  adjungit.  Quoniam  vero  experientia  compertum  est, 
multa  millia  sacerdotum  quotidie  contra  ordinationem  et  institutionem 
Domini  missas  facere,  aliosque  homines  eas  audire,  quos  ambos  propria 
vita  convincit,  quod  omni  pojnitentia  ac  fide  vacui  sint,  quandoquidem  in 
manifestis  et  excommunicatione  dignis  flagitiis  sceleribusque  contra  con- 
scientiam  ha&rent,  negari  non  potest  errorera  istum  in  nimis  magna  hominum 
parte  sat  altas  radices  egisse,  quas  necdum  adversarii  evellere  tentaut,  quin 
potius  omnibus  iis,  qusB  ad  consorvationem  istius  abominationis  faciunt, 
faoo  patrocinantur. 

"  Alioqui  verura  est,  S.  Ccenam  juxta  institutionem  Christi  administra- 

*  Antididagma,  seu  Christianae  et  Catholics  Relig.  per  Canon.  Metrop.  EedMi 
OoloD.  propugnatio.  foL  71.  Ed.  Colon.  1644.  fol. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  Q§ 

fMSLf  per  se  bonum  ac  salutiferum  opus  esse  omnibus  qui  ea  rite  utuntur : 
etiam  si  sacerdos  omni  fide  destitutus  sit,  modo  populus  sine  propria  culpa 
id  ignoret,  Consirailis  ratio  est  etiam  de  caeteris  ministeriis  eoclesiasticis, 
mandatis  ab  ipso  Domino,  in  quibus  omnibus  solum  opus  operatum,  hoc  est 
opus  juxta  verbum  et  mandatum  Domini  peractum,  atque  idcirco  opus  ipsius 
Domini,  quamvis  per  ministrum  externe  absolutum,  utile  ac  salutiferum 
«6t  fidelibus :  siquidem  illud  tanquam  opus  Domini  vera  fide  recipiant  et 
UBurpent :  nihilque  obest  illis  opus  operantis  ministri,  licet  impurum  sit, 
hoc  est,  non  quidem  vera  fide,  sed  tamen  alioquin  juxta  institutionera  Jesu 
Christi  a  ministro  perfectum,  Omnis  enim  gratia  in  sacramentis  nullo 
modo  ex  opere  operantis  ministri,  sed  ex  opere  operato  Christi,  quod  ibi 
juxta  verbum  et  mandatiim  illius  praebetur,  proficiscitur.  Nihilominua 
tamen  opus  operantis  sumentis  et  sacris  Christi  utentis  quoque  accedere 
oportet,  hoc  est,  indubitatam  fidera  in  Christum  et  promissiones  ejus,  qua 
opus  Christi  apprehendit,  eoque  fruitur.  Non  quod  fides  aliquid  ex  se  nobis 
promereatur,  vel  ad  opus  meritumque  Christi  normihil  ponderis  praeterea 
adferat,  sed  quod  opus  meritumque  Christi  apprehendat. 

"Quod  si  voluerimus  ad  hunc  modum  ista  verba  intelligere,  nihil 
controversiae  in  se  habent.  Verum  loquendum  est  juxta  vulgarem  consue- 
tudinem,  et  ad  captum  hominum,  qu!6  Veritas  omnibus  perspicu^  patefieri, 
et  a  mendacio  propria  discerni  queat :  quo  et  mendacium  homines  relinquere, 
et  veritati  firmiter  adhaerere  possint.  Neque  licet  in  Ecclesia  Christi 
ejusmodi  horrendis  abominationibus  fucatis  sermonibus  patrocinari,  quo 
facilius  rudioribus  hominibus  tanquam  insignes  cultus  supponantur,  vel  ipsi 
in  talibus  abominationibus  confirmentur.  Jam  vero  nimis,  proh  dolor, 
manifestum  est,  quomodo  homines  apud  missam  opere  operato  non  Christi 
Domini,  sed  sacerdotis  fidant:  idque  non  eo  modo  quo  instituit  Dominus,  et 
ipsius  opus  esset :  sed  quemadmodum  jamdudum  contra  ordinationem 
Domini  depravatum,  opusque  Antichristi  factum  est.  Adhsec  quomodo  nihil 
corent  opus  operantis,  vel  ministri,  utrum  fideliter  id  peragat,vel  sumentis, 
qui  tamen  judicium  sibi  surait,  quando  sine  proprio  opere  operantis,  hoc 
est,  opere  verae  fidei  suae,  opus  operatum,  quamvis  juxta  mandatum  et 
institutionem  Domini  peractum,  usurpat,  vel  ejus  se  participem  reddit." 
(Buceri  Constans  Defensio,  &c.  Genev.  1613.  4to,  pp.  317.  318.) 

I  shall  not,  however,  detain  the  reader  longer  upon  the 
subject  of  this  chapter,  except  to  remark,  that  there  is  one 
other  point  on  which  the  views  of  many  of  the  Romanists  and 
scholastic  divines  were  sounder  than  those  which  have  lately 
been  received  among  us.  It  was  with  great  regret  that  I 
found  Mr.  Maskell  advocating  the  notion  of  the  elements  in 
the  Sacraments  conveying"  the  grace  given.  The  remark 
occurs  in  connection  with  the  following  complaint  respecting 
Hooker.  "  Of  the  grace  [i.  e.  of  the  Sacraments]  only  need 
we  inquire  further  into  what  this  great  divine  understood  by 


6&  EFFECTS   OF   BAPTISM  Ilf   INFANTS. 

it :  and  I  may  pass  on  to  that  the  more  readily,  as  his  remarks 
seem  scarcely  enough  to  reach  to  the  full  extent  of  Catholic 
teaching,  with  regard  to  the  '  element '  and '  the  word.''  "  And 
in  what  does  the  reader  suppose  that  it  falls  short  of  "  Catho- 
lic teaching  ?  "  Mr.  Maskell  shall  state  it  in  his  own  words. 
"  For,  in  the  encharist,  for  example,  'the  word '  has  more  effect 
than  simply  to  express  what  is  done  by  the  element,  inasmuch 
as  it  endues  the  element  with  its  mysterious  power ;  making, 
in  conjunction  with  the  other  essential  rites,  the  bread  to  be 
the  Body  and  the  wine  to  be  the  Blood  of  our  Blessed  Lord. 
So  in  Baptism :  '^  the  element '  not  alone  shadoweth  and  signi- 
fieth,  but  coNVEYETH  GRACE."     (On  Baptism,  pp.  23,  24.) 

Here  is  an  error  against  which,  beyond  doubt,  our  Re- 
formers with  one  voice,  and  in  the  strongest  terras,  protested  \ 
an  error  moreover  which  many  of  the  most  celebrated  divines 
of  Rome  itself, — almost  all  the  scholastic  divines, — ^repudiated. 
I  say  this  on  the  authority  of  one  of  Rome's  most  able  divines, 
Estius ;  who  observes, — 

"  Alii  vero  necjue  proprLe  dietam,  id  est,  physicam  instrumenti  rationem 
in  sacramentis  agnoscunt,  neque  virtutem  aliquam  creatam  eis  inesse  putant, 
qua  gratiae  effectum  operentur ;  sed  dicunt  hactenus  tantum  sacramenta  esse 
efficacia  gratiae  signa,  quia  divina  virtus  sacramentis  ad  producendum 
gratise  effectum  certo  et  infallibiliter  ex  Christi  promissione  assistit,  ut 
videlicet  habeant  rationem  causae  sine  qua  non,  vel  potius  causae  instru- 
mentalis  generaliter  dictae, — instruraentum  morale  vocant.  Hanc  opinionem, 
tradunt  Scotus,  Henrieus  a  Gandavo,  Bonaventura,  Durandus,  Alexander 
de  Ales,  ct  alii  plerique" 

And  he  adds  that  this  opinion  "  fuisse  etesse  inter  scholas- 
ticos  doctores  eommunemsententiam,  quemadmodum  testatur 
Bonaventura  ad  Distinctionem,  ult.  Kbri  3.  Sentent.,  et  confi- 
tetur  Dominicus  Sotus  in  prsesentem  Distinctionem,  dicens 
eam  esse  omnium  fere  doctorum  etiam  neotericorum.  quaest. 
3.  art.  1  et  4."  And  he  remarks,  that  the  Council  of  Trent 
has  worded  its  statements  so  as  to  avoid  a  determination  of 
this  question.* 

I  have  purposely  abstained,  in  this  work,  from  discussing 
the  question  of  the  doctrine  of  the  Fathers  on  the  subject ; 


*  Estius,  Comment,  in  Libr.  Sentent.  Ziib.  4,  diet.  1.  §.  5.  pp.  6, 1.    Ed.  Neap. 
1720,  VoL  2. 


EPPECTS  OP  BAPTISM   IN   INPANTS.  gj 

not  from  any  unwillingness  to  enter  upon  the  inquiry,  but  on 
the  ground  that  the  doctrine  of  our  Reformers  and  early 
divines,  to  whom  we  are  indebted  for  our  Formularies  of  faith 
and  worship,  must  be  judged  of  by  their  own  writings.  I  will 
however,  just  point  the  attention  of  the  reader  to  one  passage 
from  a  Father  often  quoted  on  the  subject,  (Augustine,)  as 
showing  that  while  he  uses  the  word  "regeneration"  to  de- 
scribe the  effect  of  baptism  in  all  infants,  he  does  not  suppose 
a  spiritual  regeneration  to  take  place  which  gives  a  principle 
of  spiritual  life  to  change  the  bias  of  the  heart. 

"  Sicut  ergo  in  Abraham  praecessit  fidei  justitia,  et  accessit  circumcisio 
signaculum  justitiae  fidei :  ita  in  Comelio  praecessit  sanctificatio  spiritalis 
in  dono  Spiritus  Sancti,  et  accessit  sacramentum  regenerationis  in  lavacro 
baptismi.  Et  sicut  in  Isaac,  qui  octavo  suae  nativitatis  die  circumcisus  est, 
praecessit  signaculum  justitiae  fidei,  et,  quoniam  patris  fidem  imitattis  estj 
secuta  est  in  crescente  ipsa  jtistitia,  cujus  signaculum  in  infante  praecesserat : 
ita  in  baptizatis  infantibus  praecedit  regenerationis  sacramentum ;  et  si 
Christianam  tenuerint  pietatem,  sequetur  etiam  in  corde  conversio  cujus 
tnysterium  praecessit  in  corpore.  Et  sicut  in  illo  latrone  quod  ex  baptismi 
Sacramento  defuerat  complevit  Omnipotentis  benignitas,  quia  non  superbia 
vel  contemtu  sed  necessitate  defuerat :  sic  in  infantibus  qui  baptizati  mori- 
untur,  eadem  gratia  Omnipotentis  implere  credenda  est,  quod  non  ex  impia 
voluntate,  sed  ex  aetatis  indigentia,  nee  corde  credere  ad  justitiam  possunt, 
nee  ore  confiteri  ad  salutem.  Ideo  cum  alii  pro  eis  respondent,  ut  impleatur 
erga  eos  celebratio  sacramenti,  valet  utique  ad  eorum  consecrationeniy  quia 

ipsi  respondere  non  possunt Quibus  rebus  omnibus  ostenditur,  aliad 

esse  sacramentum  baptismi,  aliud  conversionem  cordis,  sed  salutem  hominis 
ex  utroque  compleri."  (Aug.  De  Bapt.  contra  Donat.  lib.  5.  cc.  24,  25.  IX. 
140,  141,  ed.  Bened.) 


v« 


CHAPTER  III. 

OK   THE    SCHOOL    OF    THEOLOGY   TO    WHICH    OUR    REFORMERS    AND 
EARLY   DIVINES    BELONGED. 

The  difference  of  meaning  attached  to  the  same  theological 
terms  and  expressions,  by  men  of  different  schools  of  theology, 
renders  it  of  great  importance,  in  an  inquiry  like  the  present, 
to  know  the  prevailing  tone  of  theology  among  those  whoso 
views  on  any  particular  point  we  are  endeavoring  to  ascer- 
tain. It  may  be  useful,  therefore,  if,  before  I  proceed  further, 
I  endeavor  to  throw  some  light  upon  the  question,  What  was 
the  prevailing  bias  of  the  theology  of  our  Reformers  and  early 
divines,  especially  respecting  the  Church,  Predestination,  and 
some  kindred  topics ;  the  views  entertained  on  those  points 
having  manifestly  an  important  influence  upon  the  subject  of 
the  effects  of  infant  baptism.  This  is  the  more  necessary,  from 
the  circumstance  of  attempts  having  frequently  been  made, 
since  the  prevailing  tone  of  doctrine  in  our  Church  became 
changed,  and  the  writings  of  our  early  divines  (with  very  few 
exceptions)  disregarded  and  often  almost  unknown,  of  repre- 
senting their  general  views  of  doctrine  as  very  different  from 
what  they  were  in  reality.  From  the  paucity  of  the  remains 
of  our  early  theological  literature  of  the  Reformed  school,  this 
was  no  difficult  task.  But  times  are  now  changed  in  this  re- 
spect. The  conflict  which  the  true  successors  of  the  Refor- 
mers have  had  to  maintain,  even  for  toleration  in  our  Church, 
has  led  to  an  extensive  republication  of  the  works  of  our  Re- 
formation divines.  And  we  have  already  some  indications 
that  more  just  views  on  the  subject  are  beginning  to  prevail 
even  among  those  who  are  attached  to  that  Laudean  school  of 


EFFECTS    OF  BAPTISM  IN  INFANTS.  59 

tneology  that  succeeded  the  school  of  our  Reformers,  as  we 
may  judge  from  the  extract  given  in  my  recent  reply  to  th» 
Bishop  of  Exeter's  Charge.* 

I  would  premise,  however,  that  while  I  adduce  the  follow- 
ing testimonies  as  showing  the  prevailing  bias  of  the  theology 
of  our  Church  at  the  time  spoken  of,  I  by  no  means  wish  to 
imply  that  the  Articles  and  Formularies  of  our  Church  were 
formed  upon  a  Procrustean  principle  of  reducing  the  views  of 
all  to  the  precise  standard  of  that  prevailing  bias.  Our  Re- 
formers were  men  of  far  too  much  Christian  charity  to  adopt 
such  a  principle.  But  the  object  which  I  have  in  view  is  simply 
this,  to  prove,  by  showing  the  general  tone  and  character  of 
the  theology  of  our  early  divines  of  the  Reformed  school,  what 
modern  school  among  us  approaches  the  nearest  to  their  stand- 
ard, and  consequently  to  the  intended  meaning  of  the  FormU' 
laries  they  drew  up.  My  conviction  is,  that  I  might  take 
much  higher  ground  than  this,  but  with  this  I  am  contented. 
And  though  the  discussion  has  only  a  general  bearing  upon  the 
subject  more  immediately  before  us,  yet  its  indirect  evidence 
respecting  it,  will  be  admitted  by  all  those  who  know  how 
much  any  one's  doctrine  upon  the  point  in  question  may  be 
judged  by  the  system  of  theology  to  which  he  is  attached,  to 
be  of  very  great  force.  In  fact,  if  it  shall  appear  (and  I  be- 
lieve it  to  be  undeniable)  that  their  doctrine  was  in  the  most 
important  points,  what  is  now  called  "  Calvinistic,"  there  is, 
or  ought  to  be,  an  end  to  the  controversy  as  to  the  interpreta- 
tion they  intended  to  be  given  to  our  Formularies,  both  as  it 
respects  baptism  and  several  other  points. 

When  we  speak  of  the  theology  of  our  Reformers,  we  can 
hardly  consider  anything  previous  to  the  time  of  Edward  VI. 
(until  which  period  the  Reformation  can  hardly  be  said  to  have 
been  established)  as  entitled  to  much  weight  in  elucidating  its 
character.  But  I  will  go  back  a  little  way  into  the  reign  of 
Henry  VIII.  in  order  to  show  what  was  even  then  the  doctrine 
of  our  leading  Reformers  on  the  subject  of  the  present  section. 


•  See  "  Vindication  of  the  Defence  of  the  XXXIX.  Articles."  pp.  4, 5.  Also 
A  remarkable  article  that  appeared  in  1842  in  the  British  Critic,  No.  bdr.  pp.  300 
et  seq. 


60  EFFECTS   OF   BAPTISM   IN   INFANTS. 

And  I  begin  with  the  "  Institution  of  a  Christian  Man," 
published  in  1537,  with  the  sanction  of  the  great  body  of  the 
bishops  and  clergy ;  in  the  drawing  up  of  which  Archbishop 
Cranmer  had  the  principal  hand.  Amidst  much  that  is  objec- 
tionable and  thoroughly  Popish,  and  that  was  in  a  few  years 
entirely  discarded  by  the  Archbishop,  (so  that  no  inference  in 
favor  of  any  Popish  doctrine  contained  therein  being  subse- 
quently maintained  by  him,  can  be  legitimately  drawn  from 
it,)  there  is  also  much  of  a  decidedly  Protestant  character, 
standing  out  in  very  remarkable  contrast  with  the  nominal 
Protestantism  of  modern  "  High  Churchmen."  I  allude  more 
particularly  to  that  remarkable  portion  of  it,  called  the  Inter- 
pretation of  the  Creed,  in  which  the  views  that  ought  to  be 
entertained  by  a  Christian  man  on  each  Article  are  expressed 
by  a  large  paraphrase.  I  would  call  the  attention  of  the 
reader  to  the  following  extracts.*  I  take  the  passages  as  they 
come,  begging  the  reader  to  observe  particularly  the  views  of 
Cranmer  and  his  party,  even  at  that  time,  on  the  nature  of 
the  true  Church  of  Christ  as  distinguished  from  the  nominal 
Church,  and  the  appropriating  character  of  true  faith. 

From  the  paraphrase  of  the  first  Article. 

"  I  believe  also  and  profess,  that  he  is  my  very  God,  my  Lord,  and  my 
Father,  and  that  I  am  his  servant  and  his  own  son,  by  adoption  and  grace, 
and  the  right  inheritor  of  his  kingdom."  (p.  31.) 

From  the  paraphrase  of  the  second  Article. 

"  I  believe  also  and  profess,  that  Jesu  Christ  is  not  only  Jesus,  and  Lord 
to  all  men  that  believe  in  him,  but  also  that  he  is  my  Jesus,  my  God  and 

my  Lord.    For  whereas  of  my  nature  I  was  bom  in  sin,  &c I 

believe,  I  say,  that  I  being  in  this  case,  Jesu  Christ,  by  suffering  of  most 

painful  and  shameful  death  upon  the  cross,  &c hath  now  pacified 

his  Father's  indignation  towards  me,  and  hath  reconciled  me  again  into  his 
favour,  and  that  he  hath  loosed  and  delivered  me  from  the  yoke  and  tyranny 
of  death,  of  the  devil,  and  of  sin,  and  hath  made  m£  so  free  from  them,  that 
they  shall  not  finally  hurt  or  annoy  me  ;  and  that  he  hath  poured  out  plenti- 
fully his  Holy  Spirit  and  his  graces  upon  me,  specially  faith,  to  illumine 
and  direct  my  reason  and  judgment,  and  charity  to  direct  my  will  and 
afiections  towards  God,  whereby  I  am  so  perfectly  restored  to  the  light  and 


*  They  are  taken  from  the  edition  in  "  Formularies  of  Faith  put  forth  bj 
anthority  during  the  reign  of  Henry  VIII.  Ox£  1825."  8vo.  This  book  was  pub- 
lished by  the  late  Dr.  Lloyd,  Bishop  of  Oxford. 


EFFFCTS   OF   BAPTISM   IN   INFANTS.  61 

knowledge  of  God,  to  the  spiritual  fear  and  dread  of  God,  and  unto  the 
love  of  him  and  mine  neighbor,  that  with  his  grace  I  am  now  ready  to  obey, 
and  able  to  fulfil  and  accomplish  his  will  and  commandments.  Besides  all 
this,  he  hath  brought  and  delivered  me  from  darkness  and  blindness  to  light, 
from  death  to  life,  and  from  sin  to  justice,  and  he  hath  taken  me  into  his 
protection,  and  made  me  as  his  own  peculiar  possession,  and  he  hath  planted 
and  grafted  me  into  his  own  body,  and  made  me  a  member  of  the  same,  and 
he  hath  communicated  and  made  me  participant  of  his  justice,  his  power, 
his  life,  his  felicity,  and  of  all  his  goods  •  so  that  now  I  may  boldly  say 
and  believe,  as  indeed  I  do  perfectly  believe,  that  by  his  passion,  his  death, 
his  blood,  and  his  conquering  of  death,  of  sin,  and  of  the  devil,  by  his  re- 
surrection and  ascension,  he  hath  made  a  sufficient  expiation  or  propitiation 
towards  God,  that  is  to  say,  a  sufficient  satisfaction  and  recompense  as  well 
for  my  original  sin,  as  also  5or  all  the  actual  sins  that  ever  I  have  commit- 
ted, and  that  I  am  so  clearly  rid  from  all  the  guilt  of  my  said  offences,  and 
from  the  everlasting  pain  due  for  the  same,  that  neither  sin,  nor  death,  nor 
hell,  shall  be  able,  or  have  any  power,  to  hurt  me  or  to  let  me,  but  that 
after  this  transitory  life  I  shall  ascend  into  heaven,  there  to  reign  with  my 
Saviour  Christ  perpetually  in  glory  and  felicity."  (pp.  34,  35.) 

From  the  paraphrase  on  the  fourth  Article. 

"  I  believe  that  by  this  passion  and  death  of  our  Saviour  Jesus  Christ, 
not  only  my  corporal  death  is  so  destroyed  that  it  shall  never  have  power 
to  hurt  me,  but  rather  it  is  made  wholesome  and  profitable  unto  me,  but 
also  that  all  my  sins,  and  the  sins  also  of  all  them  that  do  believe  in  him 
and  follow  him,  be  mortified  and  dead,  that  is  to  say,  all  the  giiilt  and 
offence  thereof,  and  also  the  damnation  and  pain  due  for  the  same,  is  clearly 
extincted,  abolished  and  washed  away,  so  that  the  same  shall  not  afterward 
be  imputed  or  inflicted  unto  me.  And  therefore  will  I  have  this  passion 
and  this  death  in  my  daily  remembrance.  And  I  will  not  only  glory  and 
rejoice  continually  therein,  and  give  all  the  thanks  I  can  unto  God  for  the 
same,  considering  I  have  and  shall  assuredly  attain  thereby  my  redemption, 
m,y  justification,  my  reconciliation,  unto  God's  favor,  and  life  everlasting  j 
but  I  will  also  endeavor  myself,  to  my  possible  power,  and  by  the  help  of 
God,  to  follow  this  my  Saviour  Jesu  Christ,"  &c.  (p.  40.) 

From  the  paraphrase  on  the  fifth  Article. 

"  I  believe  ....  that  the  devil,  with  all  his  power,  craft,  subtility,  and 
malice,  is  now  subdued  and  made  captive,  not  only  unto  me,  but  also  unto 
all  the  otheY  faithful  people  and  right  believers  in  Jesu  Christ  that  ever  was 
[were]  or  shall  be  sith  the  time  of  Christ's  said  descending  into  hell.  And 
that  our  Saviour  Jesu  Christ  hath  also,  by  this  his  passion  and  this  his 
descending  into  hell,  paid  my  ransom,  and  hath  merited  and  deserved  that 
neither  my  soul,  neither  the  souls  of  any  such  as  be  right  believers  in  Christ, 
shall  come  therein,  or  shall  finally  be  encumbered  with  any  title  or  accu- 
sation that  the  devil  can  object  against  us,  or  lay  unto  our  charge." — "  And 
I  believe  assuredly  that  by  this  descending  of  Christ  into  hell,  and  this  his 
resurrection  again  from  death  to  life,  Christ  hath  merited  and  desers'Cd  for 


62  EFFECTS   OF    BAPTISM    IN    INFANTS. 

me  and  all  true  and  faithful  Christian  men,  not  only  that  our  souls  shall 
never  come  into  hell,  but  also  that  "we  shall  here  in  this  life  be  perfectly 
justified  in  the  sight  and  acceptation  of  God,  and  shall  have  such  grace, 
might,  and  power  given  unto  us  by  him,  that  we  shall  be  made  able  thereby 
to  subdue,  to  mortify,  and  to  extinguish  our  old  Adam,  and  all  our  carnal 
and  flesh]  y  concupiscences,  in  such  sort,  that  sin  shall  never  afterward  reign 
in  our  mortal  bodies,  but  that  we  shall  be  wholly  delivered  from  the  kingdom 
of  sin,  and  from  spiritual  death,,  and  shall  be  resuscitated  and  regenerated 
into  the  new  life  of  the  Spirit  and  grace." — "  Also  that  we  shall  after  our 
corporal  death  be  preserved  from  the  captivity  of  hell,  and  shall  be  made 
partakers  of  Christ's  resurrection,  that  is  to  say,  that  we  shall  arise  and 
live  again  in  the  self-same  bodies  and  souls  that  we  now  have,  and  so  shall 
utterly  overcome  death,  in  like  manner  as  our  Head  and  our  Saviour  Jesu 
Christ  hath  done  before  us,  and**shall  finally  live  with  him  immortally  in 
joy  and  felicity."  (pp.  41-43.) 

From  the  paraphrase  of  the  eighth  Article. 

"I  believe  that  ....  neither  it  is  possible  for  any  man  to  come  unto 
the  Father  by  Christ,  that  is  to  say,  to  be  reconciled  into  the  favor  of  God, 
and  to  be  made  and  adopted  into  the  number  of  his  children,  or  to  obtain  any 
part  of  that  incomparable  treasure  which  our  Saviour  Jesu  Christ,  by  his 
nativity,  his  passion,  his  death,  his  resurrection,  his  ascension,  hath  merit- 
ed for  mankind,  unless  this  Holy  Spirit  shall  _^rsi  illumine  and  inspire  into 
his  heart  the  right  knowledge  and  faith  of  Christ,  with  due  contrition  and 
penance  *  for  his  sins,  and  shall  also  afterward  instruct  him,  govern  him, 
aid  him,  direct  him,  and  endue  him  with  such  special  gifts  and  graces,  as 

shall  be  requsite  and  necessary  to  that  end  and  purpose." "  All  and 

singular  Avhich  gifts  and  graces  [i.  e.  "  holy  fear  and  dread  of  God,"  "fer- 
vent love  and  charity  towards  God  and  our  neighbor,"  "  spiritual  wisdom 
und  understanding,"  &c.]  I  acknowledge  and  profess  that  they  proceed 
from  this  Holy  Spirit,  and  that  they  be  given,  conferred  and  distributed  unto 
us  mortal  men  here  in  earth,  at  his  own  godly  loill,  arbitre  and  dispensa- 
tion, and  that  no  man  can  purchase  or  obtain,  ne  yet  receive,  retain,  or 
use  any  one  of  them,  without  the  special  operation  of  this  Holy  Spirit.  And 
although  he  givcth  not  nor  dispenseth  the  same  equally  and  unto  every 
man  in  like,  yet  he  giveth  always  some  portion  thereof  ixnto  all  persons, 
which  be  accepted  in  the  sight  of  God,  and  that  not  only  freely,  and  without 
all  tlieir  deservings,  but  also  in  such  plenty  and  measure,  as  unto  his  godly 

knowledge  is  thought  to  be  most  beneficial  and  expedient." "  And  1 

believe  ....  that  from  that  day  [i.e.  the  day  of  Pentecost]  unto  the  world's 
end,  he  hath  been  and  shall  be  continually  present,  and  also  chief  presi- 
dent  in  the  Catholic  Church  of  Christ,  that  is  to  say,  that  he  hath  and 
shall  continually  dwell  in  the  hearts  of  all  those  people  which  shall 
"be  the  very  members  of  the  same  church,  and  shall  teach  and  reveal  unto 
them   the   secrets  and  mysteries  of*all   truth,   which   is   necessary  for 

*  The  word  is  used  in  this  document  in  the  sense  of  penitential  sorrow. 


EFFECTS    OF    BAPTISM   IN    INFANTS.  63 

them  to  know,  and  that  he  shall  also  continually,  from  time  to  time,  rule 
them,  direct  them,  govern  them,  sanctify  them,  and  give  unto  them  remis- 
sion of  their  sins,  and  all  spiritual  comfort,  as  well  inwardly  by  faith,  and 
other  his  secret  operations,  as  also  outwardly  by  the  open  ministration  and 
efficacy  of  the  word  of  God  and  of  his  holy  Sacraments  ;  and  that  he  shall 
endue  them  with  all  such  spiritual  graces  and  gifts  as  shall  be  necessary 
for  them  to  have,  and  so  finally  shall  reward  them  with  the  gift  of  everlast- 
ing life  and  joy  in  heaven."  pp.  49-51.) 

From  the  paraphrase  of  the  ninth  Article  on  the  Church. 

"  I  believe  assuredly  in  my  heart,  and  with  my  mouth  I  do  profess  and 
acknowledge,  that  there  is  and  hath  been  ever  from  the  beginning  of  the 
world,  and  so  shall  endure  and  continue  forever,  one  certain  number,  soci- 
ety, communion,  or  company  of  the  elect  and  faithful  people  of  God ;  of 
which  number  our  Saviour  Jesu  Christ  is  the  only  head  and  governor,  and 
the  members  of  the  same  be  all  those  holy  saints  which  be  now  in  heaven, 
and  also  all  the  faithful  people  of  God,  which  be  now  in  life,  or  that  ever 
heretofore  have  lived,  or  shall  live  here  in  this  world,  from  the  bcgimiing  unto 
the  end  of  the  same,  and  be  ordained  for  their  true  faith  and  obedience  unto 
the  will  of  God,  [that  true  faith  and  consequent  obedience  being,  according 
to  the  paraphrase  on  the  preceding  article,  bestowed  freely  by  the  Holy 
Spirit  according  to  his  will,]  to  be  saved  and  to  enjoy  everlasting  life  in  heaven. 
And  I  believe  assuredly  that  this  congregation,  according  as  it  is  called  in 
Scripture,  so  it  is  in  very  deed  the  city  of  heavenly  Jerusalem  .  ...  the 
Holy  Catholic  Church?'' — "  And  I  believe  that  this  whole  congregation  is 
all  holy,  that  is  to  say,  that  this  Church,  and  all  the  parts  and  members  of 
the  same,  be  so  purified  and  mundified,  as  well  by  Christ's  most  precious 
blood,  as  also  by  the  godly  presence,  governance,  and  assistance  of  his  Holy 
Spirit,  (which  dwelleth  and  inhabiteth  continually  within  the  ?aid  congre- 
gation, and  governeth  and  sanctifieth  the  same,)  that  neither  the  lepry  of 
heresy,  or  false  and  perverse  doctrine,  neither  the  filthiness  of  sin,  neither 
the  gates  of  hell,  shall  be  able  finally  to  prevail  against  them,  or  to  pull 
any  of  them  out  of  the  hands  and  possession  of  Christ.  And  although  God 
doth  ofttimes  suffer  not  only  sin,  error,  and  iniquity  so  to  aboimd  here  in 
the  world,  and  the  congregation  of  the  wicked  to  exercise  such  tyranny, 
cruelty,  and  persecution  over  this  holy  Church,  and  the  members  of  the 
same,  that  it  might  seem  the  said  Church  to  be  utterly  oppressed  and  ex- 
tinguished, but  also  suffereth  many  and  sundry  of  the  members  of  the  same 
holy  Church  to  fall  out  from  this  body  for  a  season,  and  to  commit  many 
grievous  and  horrible  offences  and  crimes,  for  the  which  they  deserve  to  be 
precided  and  excluded  for  a  season  from  the  communion  of  this  holy 
Church ;  yet  I  believe  assuredly,  that  God  will  never  utterly  abject  this  holy 
Church,  nor  any  of  the  members  thereof,  but  that  the  same  doth  and  shall 
perpetually  continue  and  endure  here  in  this  world,  and  that  God  shall  at 
all  times  (yea  when  persecution  is  greatest  and  most  fei-vent)  be  present 
with  his  Holy  Spirit  in  the  same  Church,  and  preserve  it  all  holy  and  un- 
defiled,  and  shall  keep,  ratify,  and  hold  sure  all  his  promises  made  unto  the 


64  EFFECTS   OF   BAPTISM   IN   INFANTS. 

same  church  or  congregation ;  and  finally,  that  all  such  members  as  be  fall- 
en out  from  the  same  by  sin,  shall  at  length  rise  again  by  penance,  and  shall 
be  restored  and  united  again  unto  the  same  holy  body.  And  I  believe  assur- 
edly, that  in  this  holy  Church,  and  -vs-ith  the  members  of  the  same,  (so  long  as 
they  be  militant,  and  living  here  in  earth,)  there  have  been  ever,  and  yet 
be,  and  ever  shall  be  joined  and  mingled  together  an  infinite  number  of  the 
evil  and  wicked  people,  which,  although  they  be  indeed  the  very  members 
of  the  congregation  of  the  wicked,  and,  as  the  Gospel  calleth  them,  very 
weeds  and  chaff,  evil  fish  and  goats,  and  shall  finally  be  judged  to  everlast- 
ing damnation ;  yet  forasmuch  as  they  do  live  in  the  common  society  or 
company  of  those  which  be  the  very  quick  and  living  members  of  Christ's 
mystical  body,  and  outwardly  do  profess,  receive,  and  consent  with  them  for 
a  season  in  the  doctrine  of  the  Gospel,  and  in  the  right  using  of  the  Sacraments, 
yea  and  ofttimes  be  endued  with  right  excellent  gifts  of  the  Holy  Ghost, 
they  be  to  be  accounted  and  reputed  here  in  this  world  to  be  in  the  numbers 
of  the  said  very  members  of  Christ's  mystical  body,  so  long  as  they  be  not  by 
open  sentence  of  excommunication  precided  and  excluded  from  the  same.  Not 
because  they  be  such  members  in  very  deed,  but  because  the  certain  judgment 
and  knowledge  of  that  their  state  is  by  God's  ordinance  hidden  and  kept 
secret  from  all  meh's  knowledge,  and  shall  not  be  revealed  until  the  time  that 
Christ  himself  shall  come  at  the  world's  end,  and  there  shall  manifest  and 
declare  his  very  kingdom,  and  who  be  the  very  true  members  of  his  body,  and 
who  be  not.  And  I  believe  that  this  holy  Church  is  Catholic,  that  is  to  say 
that  it  caimot  be  coarcted  or  restrained  within  the  limits  or  bonds  [?  bounds] 
of  any  one  town,  city,  province,  region,  or  country ;  but  that  it  Is  dispersed 
and  spread  universally  throughout  all  the  whole  world.  Insomuch  that 
in  what  part  soever  of  the  world,  be  it  in  Africa,  Asia,  or  Europe,  there 
may  be  found  any  number  of  people,  of  what  sort,  state,  or  condition  soever 
they  be,  which  do  believe  in  one  God  the  Father,  creator  of  all  things,  and 
in  one  Lord  Jesu  Christ  his  son,  and  in  one  Holy  Ghost,  and  do  also  profess 
and  have  all  one  faith,  one  hope,  and  one  charity,  according  as  is  prescribed 
in  Holy  Scripture,  and  do  all  consent  in  the  true  interpretation  of  the  same 
Scripture,  and  in  the  right  use  of  the  Sacraments  of  Christ ;  we  may 
boldly  pronounce  and  say,  that  there  is  this  holy  Church,  the  very  espouse 
and  body  of  Christ,  the  very  kingdom  of  Christ,  and  the  very  temple  of 
God." — "  And  I  believe  .  .  that  like  as  our  Saviour  Christ  is  one  person 
and  the  only  head  of  his  mystical  body,  so  this  whole  Catholic  Church, 
Christ's  mystical  body,  is  but  one  body  under  this  one  head 
Christ.  And  that  the  unity  of  this  one  Catholic  Church  is  a  mere 
SPIRITUAL  UNITY,  consisting  in  the  points  before  rehearsed,  that  is  to  say,  in 
the  unity  of  Christ's  faith,  hope,  and  charity,  and  in  the  unity  of  the  right 
doctrine  of  Christ,  and  in  the  unity  and  uniform  using  of  the  Sacraments 
consonant  unto  the  same  doctrine." — "  And  I  believe  and  trust  assuredly, 
that  I  am  one  of  the  members  of  this  Catholic  Church,  and  that  God  of  his 
only  mercy  hath  not  only  chosen  and  called  me  thereunto  by  his  Holy  Spirit, 
and  by  the  ejficacy  of  his  Word  and  Sacraments,  and  hath  inserted  and  uni- 
ted me  into  this  universal  body  or  flock,  and  hath  made  me  his  son  and 


EFFECTS    OF    BAPTISM    IN    INFANTS.  85 

inheritor  of  his  kingdom ;  but  also  that  he  shall  of  his  like  goodness,  and 
by  Vie  operation  of  the  Holy  Ghost,  justify  me  here  in  this  world,  and  finally 
glorify  me  in  Heaven^     (pp.  52-57.) 

From  the  paraphrase  on  the  tenth  Article  : 

"I  believe  that  in  this  Catholic  Church  I,  and  all  the  lively  and  quick 
members  of  the  same,  shall  continually  and  from  time  to  time,  so  long  as 
we  shall  live  here  on  earth,  obtain  remission  and  forgiveness  of  all  our  sins, 
as  well  original  as  actual,  by  the  merits  of  Christ's  blood  and  his  passion, 
and  by  the  virtue  and  efficacy  of  Christ's  Sacraments,  instituted  by  him 
for  that  purpose,  so  oft  as  we  shall  worthily  receive  the  same,"  (p.  58.) 

From  the  paraphrase  of  the  eleventh  and  twelfth  Articles: 

"  And  after  that  I  shall  be  so  risen  again  from  death  to  life,  I  believe 
that  I,  and  all  true  penitent  sinners  that  ever  died,  or  shall  die,  in  the  faith 
of  Christ,  shall  then  be  perfectly  sanctified,  purified,  and  delivered  from  all 
contagion  of  sin  and  from  all  corruption  and  mortality  of  the  flesh,  and 
shall  have  everlasting  life  in  glory  with  God  in  his  kingdom."  (p.  60.) 

From  the  "  Notes  and  Observations  "  on  the  Creed,  follow- 
ing the  paraphrase: 

"  In  the  Ninth  Article  [that  on  the  Church]  many  things  be  to  be  noted. 

"  First,  that  this  word  church,  in  Scripture,  is  taken  sometime  generally 
for  the  whole  congregation  of  them  that  be  christened  and  profess  Christ's 
Gospel ;  and  sometime  it  is  taken  for  the  Catholic  congregation,  or  number 
of  them  only  which  be  chosen,  called,  and  ordained  to  reign  with  Christ  in 
everlasting  life. 

"  Second,  it  is  to  be  noted,  that  the  Church,  in  the  first  signification,  is 
in  Scripture  compared  sometimes  unto  a  field  full  of  good  corn  and  naughty 
weeds  mingled  together ;  and  sometimes  imto  a  net  full  of  good  fish  and 
bad ;  &c 

"  Thirdly,  it  is  to  be  noted,  that  by  these  parables,  and  certain  such 
other,  rehearsed  in  Scripture,  is  signified,  that  among  them  whicJi  be  chris- 
tened, and  do  profess  Christ's  Gospel,  and  live  in  the  common  society  and 
communion  of  the  Sacraments  of  the  Church,  divers  be  indeed  the  very 
quick  and  living  members  of  Christ's  mystical  body,  and  shall  reign  with 
him  everlastingly  in  honor.  And  that  the  congregation  or  society  of  them  is 
the  very  field,  and  they  be  the  very  good  corn  or  seed,  which  Christ  himself 
did  sow.  And  divers  be  indeed  chaff,  or  stinking  and  naughty  weeds,  sown 
by  the  devil ;  ,  .  . .  the  very  members  of  the  synagogue  of  the  devil,  and  not 
the  living  members  of  Christ's  mystical  body. 

"  By  these  parables  also  it  is  signified,  that  in  this  present  life  these  two 
sorts  of  people,  good  and  bad,  be  continually  mixed  and  mingled  together  in 
the  Church,  as  it  is  taken  in  the  first  signification.  And  that  the  said  mem- 
bers of  the  synagogue  of  the  devil,  so  long  as  they  grow  in  the  same  field 
wherein  the  good  corn  groweth,  that  is  to  say,  so  long  as  they  do  in  outward 
appearance  profess  the  same  faith  of  Christ  which  the  very  members  of 
5 


66  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Christ's  Church  do  profess,  and  do  consent  and  agree  .^ith  them  outwardly 
in  the  doctrine  of  the  Gospel,  and  in  all  other  things  appertaining  unto  Christ's 
religion ;  they  must  be  accepted  and  reputed  here  in  the  world  for  the  very 
members  of  Clirist's  mystical  body ;  and  they  ought  not  ne  can  be  dissev- 
ered from  themj  until  the  day  of  judgment 

''  Fourthly,  it  is  to  be  noted,  that  of  the  Church,  as  it  is  taken  in  the 
second  maimer  of  signification,  it  is  said  in  Scripture  that  she  is  the  heavenly 

Jerusalem,  the  city  of  God All  which  sentences,  and  divers  such 

other,  spoken  in  Scripture  of  the  Church,  be  to  be  referred  and  verified  of 
the  Church  in  the  second  signification.  And  finally,  in  this  signification 
also  the  ninth  Article  of  our  Creed  is  to  be  under standed.  For  surely  it  is 
necessary  for  our  salvation  to  believe  that  that  church  or  congregation,  which 
containeth  the  very  quick  and  living  members  of  Christ's  mystical  body, 
and  which  shall  reign  everlastingly  with  him  in  heaven,  is  all  holy  and 
catholic ;  and  that  like  as  it  hath  been  ever  in  the  world,  and  yet  is,  so  it 
shall  continue  for  ever;  and  for  ever  is,  and  shall  be  unto  the  world's  end, 
spiritually  and  inwardly  renewed,  quickened,  governed,  justified,  and  sanc- 
tified with  the  presence,  and  spiritual  assistance,  and  grace  of  the  Holy  Ghost; 
and  inwardly  shall  be  connected  and  united  together  in  one  godly  consent  in 
charity,' and  in  the  true  doctrine  of  Christ.  • 

"  And  for  confirmation  hereof,  it  is  also  further  to  be  noted  and  considered^ 
that  it  is  not  only  very  necessary  for  all  true  Christian  men  to  learn  and  know 
the  certain  notes  and  marks  whereby  the  very  true  Church  of  Christ  is  dis- 
cerned from  the  church  or  congregation  of  the  wicked,  which  God  hateth, 
and  also  what  is  the  principal  cause  whereby  they  be  made  to  be  the  very 
quick  members  of  the  Church  of  Christ ;  but  it  is  also  one  of  the  greatest 
comforts  that  any  Christian  man  can  have,  to  believe  and  trust  for  certain 
that  there  is  such  a  congregation,  which  containeth  the  very  lively  members 
-of  Christ's  mystical  body,  and  that  he  is  a  member  of  the  same  congregation : 
specially  considering  the  great  and  excellent  promises  which  Christ  himsel  v 
hath  made  unto  the  said  congregation,  being  his  own  mystical  body,  and  his 
own  most  dear  and  tenderly  beloved  espouse 

Sixthly,  it  is  to  be  noted,  that  although  the  lively  members  of  this 
militant  church  be  subject  to  the  infirmities  of  their  flesh,  and  fall  ofttimes 
into  error  and  sin,  as  was  said  before ;  yet  they  always  in  Scripture  be 
called  holy,  as  well  because  they  be  sanctified  in  the  blood  of  Christ,  and 
professing  in  their  baptism  to  believe  in  God,  and  to  forsake  the  devil  and 
all  his  works,  they  be  consecrated  and  dedicated  unto  Christ ;  as  also  for  thaj 
they  be  from  time  to  time  purged  by  the  word  of  God,  and  by  farth,  hope, 
and  charity,  and  by  the  exercise  of  other  virtues ;  and  finally  shall  be  endued 
■with  such  grace  of  the  Holy  Ghost,  that  they  shall  be  clearly  sanctified  and 
purified  from  all  filthiness,  and  shall  be  made  the  glorious  espouse  of  Christ, 
shining  in  all  cleanness,  without  having  any  spot,  or  wrinkle,  or  any  other 
thing  worthy  to  be  reprehended. 

"  In  the  tenth  Article  it  is  to  be  noted,  that  divers  interpreters  of  Holy 
Scripture  do  diversely  interpretate  the  first  part  thereof,  that  is  to  say. 


EFFECTS    OF    BAPTISM  IN  INFANTS.  67 

tsommunion  of  saints.  For  somo  of  them  do  refer  it  unto  the  ninth  Article, 
■and  do  take  it  as  a  clause  added  to  declare  and  explain  what  is  signified  by 
these  words,  the  Catholic  Church ;  and  bo  they  do  conjoin  this  clause  with 
that  that  went  before  in  this  sense:  I  belicA^e  that  this  Catholic  Church  is 
the  communion,  that  is  to  say,  the  multitude,  or  the  commonalty,  or  the 
commonwealth  of  saints  only.,  that  is  to  say,  of  those  which  be  under  the 
kingdom  of  Christ,  and  be  governed  and  sanctified  with  his  Holy  Spirit,  and 

be  prepared  to  come  to  everlasting  life And  some  doctors  do  expound 

it  to  signify  that  treasure  of  the  Church  wluch  is  common  equally  unto  all 
the  members  of  the  same.  And  those  doctors  -Wliich  be  of  this  opinion  do 
interpretate  that  treasure  to  be  nothing  else  but  the  grace,  that  is  to  say,  the 
mercy,  the  goodness,  and  the  favor  of  God  in  this  world,  and  glory  in  the 
world  to  come.  They  say  also,  that  this  grace  of  God  is  the  common  treasure 
of  all  the  elect  people  of  God,  and  that  our  poverty  is  so  extreme,  that  of 
ourselves,  without  this  grace,  we  should  be  utterly  nothing.  They  say 
further,  that  the  effect  and  virtue  of  this  grace  is  to  make  us  able  to  riso 
from  sin  and  flee  from  sin,  to  work  good  works,  to  receive  the  reward  of 
everlasting  glory,  to  have  and  retain  the  true  sense  and  understanding  of 
Holy  Scripture,  and  to  endue  us  with  Christian  faith,  hope,  and  charity. 
Finally,  they  say,  that  this  grace  worketh  all  those  effects  in  the  elect 
PEOPLE  OF  God,  by  two  special  instruments,  which  be,  the  Word  of  God  and 
his  Sacraments.  And  forasmuch  as  J)oth  the  Word  and  the  Sacraments 
have  all  their  efficacy  by  and  through  the  miglit  and  operation  of  the  Holy 
Ghost,  and  forasmuch  also  as  this  Holy  Ghost  dwelleth  and  abideth  only  in 
the  Catholic  Church,  and  in  the  members  of  the  same,  and  worketh  none  of 
these  effects  out  of  the  Church ;  they  think  that  by  this  clause,  communion 
of  saints,  is  meant  here  the  treasure  of  the  Church ;  and  that  this  treasure 
is  nothing  else  but  the  Holy  Ghost  himself,  and  his  graces,"  &c.  (pp.  75-80.) 

These  remarkable  passages,  overthrowing  the  very  founda- 
tions of  that  Laudean  system  of  theology  pressed  upon  us  by 
some  parties  under  the  name  of  "  Church  principles,"  supply 
us  with  most  important  evidence  as  to  the  progress  made  by 
Cranmer  and  his  party,  even  at  this  early  period,  in  Protest- 
ant doctrine,  on  the  fundamental  points  here  treated  of.  And 
the  work,  though  reprinted,  is  in  the  hands  of  so  few  persons, 
that  I  feel  persuaded  that  no  apology  will  be  thought  neces- 
sary for  the  length  of  the  extracts. 

The  reader  will  probably  at  once  see  the  importance  of 
some  passages  in  these  extracts  in  showing  the  doctrine  then 
entertained  on  the  point  which  is  more  particularly  the  sub- 
ject of  these  pages,  and  in  that  view  I  shall  have  to  refer  to 
them  again  hereafter  ;  but  I  adduce  them  here  as  evidence  of 
the  system  of  doctrine  maintained  by  Cranmer  and  his  co-re- 


68  EFFECTS    OF    BAPTISM    IN    INFANTS. 

formers  even  so  early  as  1537.  And  we  need  not  be  surprised 
at  finding,  as  we  shall  hereafter,  that  the  work  was  so  un* 
satisfactory  to  the  Popish  party,  and  (through  the  influence  of 
Gardiner,  the  Popish  bishop  of  Winchester)  with  the  King, 
that  it  was  soon  superseded  by  one  of  a  very  different  charac- 
ter, the  "  Necessary  doctrine  and  Erudition  for  any  Christian 
man,"  "  set  forth  by  the  King's  Majesty"  in  1543. 

And  I  would  now  call  the  reader's  attention  to  some  of 
Archbishop  Cranmer's  Annotations  upon  the  King's  proposed 
corrections  of  the  "  Institution,"  written  not  long  after  its 
publication,  as  further  elucidating  Cranmer's  views. 

To  the  words, — "  I  believe  assuredly,  that  God  will  never 
utterly  abject  this  holy  Church,  nor  any  of  the  members  thereof, 
but  that  the  same  doth  and  shall  perpetually  continue  and  en- 
dure here  in  this  world,"  the  King  proposed  to  add  these 
words,  "  if  fault  be  not  in  themselves ; "  to  which  Cranmer 
thus  objects,  "  This  article  speaketh  only  oithe  elect,  in  whom 
finally  no  fault  shall  be,  but  they  shall  perpetually  continue 
and  endure.''''* 

Again,  to  the  words,  "  that  all  such  members  as  be  fallen 
out  from  the  same  by  sin,  shall  at  length  rise  again  by 
penance,  and  shall  be  restored  and  united  again  unto  the 
same  holy  body,"  the  King  proposed  to  add, — "  if  wilfully  and 
obstinately  they  withstand  not  his  calling;"  to  which  Cran- 
mer objects,  "Likewise  the  elect  shall  not  wilfully  and  obsti- 
nately withstand  God's  calling."^ 

Again  on  the  words, — "  I  believe,  that  I  being  united  and 
corporated  as  a  living  member  into  this  Catholic  Church,  (as- 
undoubtedly  I  trust  that  I  am,)  not  only  Christ  himself,  beings 
Head  of  this  body,  and  the  infinite  treasure  of  all  goodness, 
and  all  the  holy  saints  and  members  of  the  same  body  do  and 
shall  necessarily  help  me,"  &c., — the  king  proposed  to  add, 
after  the  words  "  I  am,"  these  words,  "  and  so  continuing  ;  "  tc 
which  Cranmer  objects,  "  Continuance  is  comprehended  in 
faith  ;  for  if  I  believe  not  that  I  shall  continue  in  the  Holy 
Catholic  Church,  I  cannot  believe  that  I  shall  have  any  benefit 
by  Christ."t 

•  Cranmer'a  Works,  P.  S.  ed.  vol  2.  p.  91.  \  lb.  p.  91. 

J  lb.  91,  92. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  69 

Again,  on  the  words,  "  I  believe  that  in  this  Catholic 
Church  I  and  all  the  lively  and  quick  members  of  the  same, 
«hall  continually  and  from  time  to  time,  s(^long  as  we  shall 
live  here  on  eartli,  obtain  remission  and  forgiveness  of  all  our 
sins,  as  well  original  as  actual,  by  the  merits  of  Christ's  blood 
and  his  passioii,  and  by  the  virtue  and  efficacy  of  Christ's 
sacraments,  instituted  by  Him  for  that  purpose,  so  oft  as  we 
shall  worthily  receive  the  same,"  the  King  proposed  to  add 
after  the  words  "  on  earth,"  "  following  Christ's  precepts,  or 
when  we  fall  repent  our  fault ;"  to  which  Cranmer  objects, — 
^'  The  elect,  of  whom  is  here  spoken,  ivill  follow  Christ's  pre- 
cepts and  rise  again  when  they  fall,  and  the  right  faith 
CANNOT  BE  wUTiout  folloioing  of  Chrisfs  precepts,  and  repent- 
ance after  falling.  See  the  fourth  annotation.  Therefore  in 
my  judgment  it  were  better  to  say  thus  :  '  The  elect  shall  fol- 
low Christ's  precepts,  or  when  they  fall,  they  shall  repent  and 
rise  again,  and  obtain  remission,'  &;c."*  In  the  "  fourth 
annotation"  here  referred  to,  the  nature  of  tnie  Christian  faith 
is  fully  pointed  out,  and  two  important  points  strongly  insisted 
upon  as  characteristic  of  it,  namely,  Hb  indefectibility  dinA  its 
approjyriating  character.  The  following  extract  will  suffici- 
ently show  this.  On  the  words,  "  I  believe  also  and  profess, 
that  he  is  my  very  God,  my  Lord  and  my  Father,  and  that  I 
am  his  servant  and  his  own  son  by  adoption  and  grace,  and 
the  right  inheritor  of  his  kingdom,"  the  King  had  proposed, 
that  instead  of  the  words  "the  right  inheritor,"  the  following 
should  be  substituted,  "  as  long  as  I  persevere  in  his  precepts 
and  laws  one  of  the  right  inheritors."  Cranmer  objects  to  this 
change,  in  these  words, — 

"This  book  speaketh-of  the  pure  Christian  faith  unfeigned,  which  is 
without  color,  as  well  in  heart,  as  in  mouth.  He  that  hath  this  faith,  con- 
verteth  from  his  sin,  repenteth  him  ....  and  trusteth  assuredly,  that  for 
Christ's  sake  he  [God]  will  and  doth  remit  his  sin,  withdraweth  his  indig- 
nation, delivereth  him  from  hell,  from  the  power  of  the  infernal  spirits, 
takcth  him  to  his  mercy,  and  maketh  him  his  own  son  and  his  own  heir  .  . . 
For  the  more  large  declaration  of  the  pure  Christian  faith,  it  is  to  be 
considered,  that  there  is  a  general  faith,  which  all  that  be  Christian,  as  well 
good  as  evil,  have :  as  to  believe  that  God  is And  all  these  things  even 

•  Cranmer's  "Works,  pp.  91,  92. 


70  EFFECTS    OF    BAPTISM    IN    INFANTS. 

the  devils  also  believe.  .  .  .  But  they  have  not  the  right  Chri.stian  faith,  that 
their  own  sins  by  Christ's  redemption  be  pardoned  and  forgiven,  that  them- 
selves by  Christ  be  delivered  from  God's  wrath,  and  be  made  his  beloved 
children  and  heirs  of  his  kingdom  to  come.  The  other  faith  hath  [have]  all 
devils  and  wicked  Christian  people  that  be  his  members :  but  this  pure 
Christian  faith  have  none,  but  those  that  truly  belong  to  Christ,  and  be  the 
very  members  of  his  body,  and  endeavor  themselves  to  persevere  in  his 

precepts  and  laws If  the  profession  of  our  faith  of  the  remission  o/our 

OWN  sins  enter  within  us  into  the  deepness  of  our  hearts,  there  it  must  needs 
kindle  a  warm  fire  of  love  in  our  hearts  towards  God  .  .  .  and,  in  summa,  a 
firm  intent  and  purpose  to  do  all  that  is  good  and  leave  all  that  is  eviL 
This  is  a  very  right,  pure,  perfect,  lively.  Christian,  hearty  and  justifying 
'  faith  which  worketh  by  love,'  as  St.  Paul  saith,  and  suffereth  no  venom  or 
poison  of  sin  to  remain  within  the  heart.  .  .  .  This  being  declared,  in  my 
judgment  it  shall  not  be  necessary  to  interline  or  insert  in  many  places, 
where  we  protest  our  pure  Christian  faith,  these  words  or  sentences  that  be 
newly  added,  namely,  '  I  being  in  will  to  follow  God's  precepts.'  ...  ^  If  I 
continue  a  Christian  life,'  '  If  I  follow  Christ's  precepts."  .  .  .  and  such 
other  like  sentences  or  clauses  conditional,  which  to  the  right  faith  need 
not  to  be  added,  for  without  these  conditions  is  no  right  faith."* 

The  appropriating  character  of  true  faith  is,  as  we  have 
seen,  strongly  insisted  on  in  the  "  Institution"  in  several  places. 
But  there  is  also  another  passage,  which,  as  well  as  the  re- 
marks  of  the  King  and  Cranmer  on  it,  are  of  importance  in  this 
inquiry.     The  "  Institution"  says, — 

"■  The  penitent  must  conceive  certain  hope  and  faith  tJmt  God  will  forgive 
him  his  sins,  and  repute  him  justified,  and  of  the  number  of  his  elect 
CHILDREN,  not  for  the  worthiness  of  any  merit  or  work  done  by  the  peni- 
tent, but  for  the  only  merits  of  the  blood  and  passion  of  our  Saviour  Jesus 
Christ." 

On  the  latter  words  the  King  proposed  adding  "only" 
after  "  not,"  and. "  chiefly  "  after  "  but ;  "  to  which  Cranmer 
replies, — 

"  These  two  words  may  not  be  put  in  this  place  in  anywise :  for  they 
signify  that  our  election  and  justification  cometh  partly  of  our  merits,  though 
chiefly  it  cometh  of  the  goodness  of  God.  But  certain  it  is,  that  our  election 
Cometh  only  and  wholly  of  the  benefit  and  grace  of  God,  for  the  merits  of 
Christ's  passion,  and  for  no  part  of  our  merits  and  good  works."t 

I  do  not  understand  how  any  one  can  deny,  that  these 
passages  are  decisive  as  to  Cranmer^s  views,  and  those  taught 
by  public  authority  in  the  "  Institution,"  on  the   following 

•  Cranmer's  Works,  pp.  84-8&  f  lb-  P-  95. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  71 

points,  (1)  that  election  is  wholly  and  solely  of  Grod's  free  and 
sovereign  mercy,  and  that  such  as  are  elected  continue  Christ's 
disciples  to  the  end  ;  (2)  that  true  Christian  faith  is  enjoyed 
by  such  only,  and  is  indefectible ;  (3)  that  true  Christian  faith 
is  an  appropriating  faith,  that  is,  that  he  who  has  it  in  exercise 
believes  that  his  own  sins  have  been  remitted  through  Christ's 
atonement,  and  that  he  is  and  will  continue  a  child  of  God  ; 
(4)  that  those  who  ultimately  perish  never  were  members  of 
the  true  Catholic  Church,  or  mystical  body  o£  Christ,  that 
Church  and  body  (the  Catholic  Church  of  the  Creed)  being 
composed  exclusively  of  those  who  will  ultimately  be  saved. 
The  phraseology  by  which  the  difference  between  the  two  is 
marked  I  shall  consider  hereafter. 

I  leave  others  to  give  a  name  to  this  system.  But  such 
was  Cranmer's. 

Again,  among  the  persons  promoted  by  Cranmer  at  this 
period  was  Lancelot  Ridley,  who  was  made  by  the  Archbishop, 
in  1541,  one  of  the  six  preachers  in  Canterbury  Cathedral.* 
The  following  passages  from  his  works  will  show  clearly  the 
theological  school  to  which  he  belonged. 

"  Signs  of  God's  predestination  are  these.  First,  God  of  his  goodness 
«lecteth  and  chooseth  whom  he  will,  only  of  his  mere  mercy  and  goodness, 
without  all  the  deservings  of  man ;  whom  he  hath  elected,  he  calleth  them 
for  the  most  part  by  preaching  of  the  Gospel,  and  by  the  hearing  of  the 
word  of  God,  to  faith  in  Christ  Jesus :  and  through  faith  he  justifieth  them, 
forgiveth  sins,  and  maketh  them  obedient  to  hear  his  word  with  gladness, 
to  do  that  thing  that  God's  word  commandcth  them  to  do  in  their  state  and 
calling.  ...  Of  the  contrary  part,  whosoever  be  not  glad  to  hear  the  wprd 
of  God,  but  despise  it,  &c.  ...  it  is  a  token  that  they  be  not  the  children 
of  salvation,  but  of  perdition  and  eternal  damnation:  of  these  works  that 
follow,  we  may  have  a  conjecture,  who  be  ordained  of  God  to  be  saved, 
and  who  to  be  damned."t 

"  If  these  be  true,  as  they  be  in  very  deed,  then  methinks  that  they  err, 
and  are  to  be  blamed,  that  say,  that  we,  of  our  free  will,  may  do  good,  may 
assent  and  receive  the  grace  of  God  offered  to  all  men,  or  not  assent  to  it  and 
forsake  it,  if  we  list,  and  at  our  own  pleasure  and  free  will;  or  else  our  will, 
they  say,  cannot  be  free,  or  called  a  free  will.  Of  these  men  I  would  ask 
on©  question ;  whether  to  assent  to  the  grace  of  God  offered,  and  to  receiva 


•  Strype's  Cranmer,  94  or  134. 

f  Comm.  on  Ephes.  (L  3,  4.)  first  published  in  1540,  reprinted  in  Richmond'* 
Fathers,  ii.  31,  32. 


72  EFFECTS    OF    BAPTIS-M    IN    INFANTS. 

it,  is  goodj  or  no?     And  if  it  be  good,  as  I  trust  none  will  deny,  then  it  i» 
of  God  the  Father,  and  not  of  us."     (James  i.)* 

This  is  the  doctrine,  be  it  observed,  of  one  whom  Arch- 
bishop Cranmer,  in  1541,  made  one  of  the  six  preachers  in 
Canterbury  Cathedral ;  so  that  even  at  this  early  period  of 
Cranmer's  career,  what  would  now  be  called  rank  Calvinism 
was  preached  under  his  authority  and  through  his  appointment 
in  his  Cathedral. 

But  in  1551,  the  year  before  the  Articles  were  drawn  up, 
Cranmer  himself  speaks  (as  might  be  expected)  yet  more 
clearly. 

"  And  yet  I  know  this  to  be  true,  that  Christ  is  present  with  his  holy 
Church,  which  is  his  holy  elected  people,  and  shall  be  with  them  to  the 
world's  end,  leading  and  governing  them  with  his  holy  Spirit,  and  teaching 
them  all  truth  necessary  for  their  salvation.  And  whensoever  any  such 
be  gathered  together  in  his  name,  there  is  he  among  them,  and  he  shall  not 
suffer  the  gates  of  hell  to  prevail  against  them.  For  although  he  may 
suffer  them  by  their  own  frailness  for  a  time  to  err,  fall,  and  to  die ;  yet 
finally,  neither  Satan,  hell,  sin,  nor  eternal  death,  shall  prevail  against 
them.  .  .  .  But  this  holy  Cliurch  is  so  unknown  to  the  world,  that  no  man 
can  discern  it,  but  God  alone,  who  only  searclieth  the  hearts  of  ay  men, 
and  knoweth  his  true  children  from  other  that  be  bastards.  This  Church 
is  'the  pillar  of  truth,'  because  it  restelh  upon  God's  word.  But  as  for 
the  open  known  Church,  and  the  outward  face  thereof,  it  is  not  the  pillar 
of  truth,  otherwise  than  that  it  is,  as  it  were,  a  register  or  treasury  to  keep 
the  books  of  God's  holy  will.  .  .  .  And  the  holy  Church  of  Christ  is  but  a 
small  herd  or  flock  in  comparison  to  the  great  multitude  of  them  that  fol- 
low Satan  and  Antichrist;  as  Christ  himself  saith,  and  the  word  of  God, 
and  the  course  of  the  world  from  the  beginning  until  this  day  hath  de- 
clared."! 

There  can  be  no  mistake  as  to  the  meaning  of  this  passage, 
whatever  may  be  our  view  of  his  sentiments  as  expressed  in 
the  passages  previously  cited. 

And  from  this  extract  we  may  judge  of  the  correctness  of 
the  statements  of  Archbishop  Laurence,t  that  the  doctrine  of 
our  Church  is,  that  the  elect  people  of  Grod  are  all  the  baptized. 

One  of  the  earliest  acts  of  Archbishop  Cranmer  after  the- 


•  Comm.  on  PhiL  (i,  3-8,)  first  published  about  15S6,  reprinted  lb.  ii.  188, 

189. 

f  Ads.  to  Smith,  App.  to  Answ.  to  Gardiner.    Wks.  i.  376,  377.    See  also 

Preface  to  "  Defence  of  True  and  Cath.  Doct  ef  Sacr."  published  1550,  in  Wks. 

15. 

X  See  his  Bampton  Lectures. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  73 

accession  of  Edward  VI*  was  to  call  Peter  Martyr  over  to 
this  country,  to  aid  him  in  the  work  of  Reformation  ;  and  after 
a  brief  residence  with  himself  at  Lambeth,  to  place  him,  in 
1548,  as  Regius  Professor  of  Divinity  in  the  University  of  Ox- 
ford. That  it  was  by  the  express  invitation  of  Archbishop 
Cranmer  that  he  came  over  to  this  country,  is  testified  both  by 
Archbishop  Parker,  (in  a  passage  to  which  I  shall  refer 
presently,)  and  by  Melchior  Adam,  in  his  life  of  Peter  Martyr.* 
I  cannot  therefore  but  remark  here  upon  the  unfairness  of  the 
way  in  which  the  late  Archbishop  Laurence  endeavors  to  get 
rid  of  any  argument  respecting  the  tendencies  of  Cranmer's 
doctrine,  drawn  from  his  patronage  of  Peter  Martyr,  by  repre- 
senting that  patronage  as  "  the  bare  circumstance  of  his  being 
favored  with  an  asylum  in  this  country,''''^  and  this  in  the 
midst  of  quotations  from  Melchior  Adam  and  Archbishop 
Parker's  Antiq.  Britann.,  which  show  Archbishop  Laurence  to 
have  been  well  acquainted  with  both  those  works.t 

Now  it  is  notorious  that  the  sentiments  of  Peter  Martyr 
were  what  would  now  be  called  Calvinistic  \%  nor  can  it  be 


•  Quia  exacademiis  ministri  Ecclesiarum  prodeunt,  eascum  primis  diligenter 
reformandas  duxit  [i.  e.  Cianmerus] :  quo  deinde  ex  bis  purus  succus  eanse  doc- 
trinse  in  singulas  regni  partes  derivaretur.  Quia  vero  Petrus  Martyr  doctorum 
virorum.judicio  ob  singularem  eruditionem  et  incredibilem  multarum  rerum  peri- 
tiam,  unus  (yinium  ad  hoc  munus  maxime  idoneus  videbatur,  ab  Archiepiscopo 
Cantuariensi,  de  voluutate  regis,  vocatus  est  Itaque  sub  exitum  Novembris  anni 
quadragesimi  septimi,  permissu  senatus,  Argentina  ubi  jam  quinquennium  docuerat 
in  Angliam  discessit,  comitante  eum  Bernardino  Ochino,  qui  et  ipse  quoque  ab 
eodem  Arcliiepiscopo  vocatus  fuerat.  (Melch.  Adam,  Vitae,  in  Vit.  Theol.  exteror. 
p.  21.     Francof.  1706,  fol.) 

\  Bampton  Lect.  3rd  ed.  p.  248. 

\  The  refutation  of  a  good  sized  octavo  volume  cannot  of  course  be  attempted 
in  a  corner  of  a  chapter  of  a  work  on  a  different  subject ;  but  (while  I  desire  to 
express  myself  respectfully  towards  the  esteemed  author)  I  cannot  but  enter  my 
humble  protest  against  the  remarkable  partiality  and  superficial  character  of  the 
work  above  referred  to,  (Archbishop  Laurence's  Bampton  Lectures,)  and  conse- 
quently the  erroneous  natme  of  the  view  it  gives  of  the  subject  of  which  it 
treats.  And  I  trust  that  the  few  facts  I  am  about  to  mention  above,  will  be 
sufficient  to  put  the  reader  on  his  guard  against  its  statements. 

§  I  use  the  term  Calvinistic  as  that  which  is  now  commonly  applied  to  that 
system  of  doctrine  which  generally  prevailed  among  the  "  Reformed  "  Churches 
of  the  Continent  at  the  period  of  which  we  are  speaking.  There  were  points  in 
the  system  of  Calvin,  (strictly  speaking,)  about  which  there  was  much  difference 
of  opinion,  both  here  and  elsewhere.    But  I  am  here  speaking  of  the  broad  fea- 


74  EFFECTS    OF    BAPTISM    IN    INFANTS. 

supposed,  (as  Archbishop  Laurence  would  wish  us  to  think) 
that  Cranmer  was  ignorant  what  his  sentimenta  were  when  he 
invited  him  over,  or  at  any  rate  when,  after  some  months' 
residence  with  himself  at  Lambeth,  he  sent  him  to  be  Regius 
Professor  of  Divinity  at  Oxford.  And  in  the  very  point  in 
which  Archbishop  Laurence  maintains  the  opposition  of  Cran- 
mer's  mature  views  to  those  of  Peter  Martyr,  evidence  is  pro- 
ducible that  he  is  mistaken.  He  says,  "  It  is  likewise  certain 
that  both  immediately  before  and  after  his  arrival  here,  the 
sentiments  of  Cranmer  were  completely  at  variance  with  his, 
upon  one  of  the  most  important  topics  of  the  day,  viz.  the  Sa- 
cramental Presence."  (p.  248.)  Now  the  fact  is  precisely 
the  contrary,  for  in  a  letter  of  Bartholomew  Traheron  (made 
in  1551  Dean  of  Chichester)  to  Bullinger,  dated  so  early  as 
Sept.  28,  1548,  it  is  said,  "  That  you  may  add  yet  more  to  the 
praises  of  Grod,  you  must  know  that  Latimer  has  come  over  to 
our  opinion  respecting  the  true  doctrine  of  the  eucharist, 
together  with  the  Archbishop  of  Canterbury  and  the  other 
Bishops,  who  heretofore  seemed  to  be  Lutherans."  (Orig. 
Lett.  vol.  i.  p.  322.)  And  in  another  from  the  same  to  the 
same,  dated  Dec,  31,  1548, — "On  the  14th  of  December,  if  I 
mistake  not,  a  disputation  was  held  at  London  concerning  the 
eucharist,  in  the  presence  of  almost  all  the  nobility  of  England. 
The  argument  was  sharply  contested  by  the  Bishops.  The 
Archbishop  of  Canterbury,  contrary  to  general  expectation, 
most  openly,  firmly,  and  learnedly  maintained  your  opinion 

upon   the    subject I  perceive   that  it  is  all  over  with 

Lutheranism,  now  that  those  who  were  considered  its  princi- 
pal and  almost  only  supporters,  have  altogether  come  over  to 
our  side."  (lb.  p.  323.)  And  in  a  letter  of  Bishop  Hooper  to 
Bullinger,  in  Dec.  1549,  it  is  said  "  The  Archbishop  of  Canter- 
bury entertains  right  views  as  to  the  nature  of  Christ's  pre- 
sence in  the  Supper,  and  is  now  very  friendly  towards  myself. 
He  has  some  articles  of  religion,  to  which  all  preachers  and 


tores  of  the  prerailing  system.  The  views  of  Peter  Martyr  are  so  well  known 
that  it  can  hardly  be  necessary  to  prove  them  by  extracts,  but  I  would  refer  the 
reader  to  (among  his  other  works)  his  Commentary  on  the  Romans,  originally 
delivered  at  his  University  Lectures,  and  afterwards  published  (Lat.  Tiguri 
1669,  dec.  £^gl.  Lend.  1668,)  particularly  his  remarks  on  the  9th  chapter. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  75 

Jecturers  in  divinity  are  required  to  subscribe,  or  else  a  license 
for  teaching  is  not  granted  them ;  and  in  these  his  sentiments 
respecting^  the  eucharist  are  pure  and  religious,  and  similar  to 
yours  in  Sioitzerland.  We  desire  nothing  more  for  him  but  a 
firm  and  manly  spirit."  (Orig.  Lett,  relat.  to  Reform,  vol.  i. 
pp.  71,  72,  Park.  Soc.  ed.)  He  repeats  this  in  another  letter 
to  the  same  party,  written  in  Feb.  1550.     (lb.  p.  76.) 

But,  to  silence  at  once  and  for  ever  such  representations, 
let  Cranmer  himself  be  heard.  In  his  Answer  to  Dr.  Smith, 
published  in  1551,  he  thus  speaks, — 

"  After  this  he  (i.  e.  Dr.  Smith)  falleth  to  railing,  lying  and  slandering 
of  M.  Peter  Martyr,  a  man  of  that  excellent  learning  and  godly  living, 
that  he  passeth  D.  Smith  as  far  as  the  sun  in  his  clear  light  passeth  the 
moon  being  in  the  eclipse. 

"  'Peter  Martyr,'  saith  he,  'at  his  first  coming  to  Oxford,  when  he  was 
but  a  Lutherian  in  this  matter,  taught  as  D.  Smith  now  doth.  But  when 
he  came  once  to  the  Court,  and  saw  that  doctrine  misliked  them  that  might 
do  him  hurt  in  his  living,  he  anon  after  turned  his  tippet,  and  sang  another 
song.' 

"  Of  M.  Peter  Martyrh  opinion  and  judgment  in  this  matter,  no  man 
can  better  testify  than  Ij  forasmuch  as  he  lodged  within  my  house  long  before 
he  came  t6  Oxford,  and  I  had  with  him  many  conferences  in  thai  matter,  and 
know  that  he  was  then  of  the  same  mind  that  he  is  now,  and  as  he  defended 
after  openly  in  Oxford,  and  hath  wTitten  in  his  book.  And  if  D.  Smith  under- 
stood him  otherwise  in  his  lectures  at  the  beginning,  it  was  for  lack  of 
knowledge,  for  that  then  D.  Smith  understood  not  the  matter,  nor  yet  doth 
not,  as  it  appearath  by  this  foolish  and  unlearned  book,  which  he  hath  now 
set  out:  no  more  than  lie  understood  my  book  of  the  Catechism,  and  tlierefore 
reporteth  untruly  of  me,  that  I  in  that  book  did  set  forth  the  real  presence  of 
ChrisVs  body  in  the  Sacrament.  Unto  which  false  report  I  have  answered 
in  my  fourth  book,  the  eighth  chapter.  But  this  I  confess  of  myself,  that 
not  long  before  I  wrote  the  said  Catechism,  I  was  in  that  error  of  the  real 
presence,  as  I  was  many  years  past  in  divers  other  errors,  as  of  transub- 
stantiation,  of  the  sacrifice  propitiatory  of  the  priests  in  the  mass,"  &c. 
.  .  .  .  "  But  as  for  Dr.  Peter  Martyr,  hath  he  sought  to  please  man  for 
advantage?  who,  having  a  great  yearly  revenue  in  his  own  country,  for- 
sook all  for  Christ's  sake,  and  for  the  truth  and  glory  of  God  came  into 
strange  countries,  where  he  had  neither  land  nor  friends,  but  as  God  of  his 
goodness,  who  never  forsaketh  them  that  put  their  trust  in  him,  provided 
for  him."     (Cranmer's  Works,  P.  S.  ed.  vol.  1,  pp.  373,  374.) 

I  will  only  add  that  Peter  Martyr  was  one  of  three  (the 
others  being  Dr.  Rowland  Taylor,  and  Walter  Haddon)  whom 
the  Archbishop  associated  with  himself  in  drawing  up  a  revi- 


76  EFFECTS    OF    BAPTISM  IN    INFANTS. 

sion  of  the  ecclesiastical  laws,*  (including  the  most  important 
points  of  doctrine,)  and  that  it  was  Peter  Martyr  whom  the 
Archbishop  afterwards  selected  in  the  reign  of  Q,ueen  Mary  to 
aid  him  in  defending  the  religion  and  Book  of  Common  Prayer 
established  here  in  the  reign  of  Edward  VI.,  when  he  challenged 
the  Romanists  to  a  public  disputation  upon  the  subject.  But 
this  fact  I  shall  notice  more  particularly  elsewhere. 
Strype  remarks,  therefore, — 

"As  for  the  learned  Italian,  Peter  Martyr,  ....  there  was  not  only 
an  acquaintance  between  him  and  our  Archbishop,  but  a  great  and  cordial 
intimacy  and  friendship :  for  of  him  he  made  particular  use  in  the  steps  he  took 
in  our  Reformation.  And  whensoever  he  might  be  spared  from  his  public 
readings  in  Oxford,  the  Archbishop  used  to  send  for  him,  to  confer  with  him 
about  the  weightiest  matters.  This  Calvin  took  notice  of,  and  signified  to 
him  by  letter  how  much  he  rejoiced  that  he  made  use  of  the  counsels  of 
that  excellent  man.  And  when  the  reformation  of  the  ecclesiastical  laws 
was  in  effect  wholly  devolved  upon  Cranmer,  he  appointed  him  and  Gualter 
Haddon,  and  Dr.  Rowland  Taylor,  his  chaplain,  and  no  more,  to  manage 

that  business and  in  that  bold  and  brave  challenge  he  made  in  the 

beginning  of  Queen  Mary's  reign,  to  justify,  against  any  man  whatsoever, 
every  part  of  King  Edward's  Reformation,  he  nominated  and  made  choice 
of  Martyr  therein  to  be  one  of  his  assistants  in  that  disputation,  if  any 
would  undertake  it  with  him."t 

The  invitation  of  Cranmer  to  Peter  Martyr  was  followed, 
in  1548,  by  one  from  the  same  quarter  to  Martin  Bucer,  P. 
Martyr's  fellow-laborer  at  Strasburgjt  and  who,  though,  in 
the  matter  of  the  eucharist,  more  ambiguous  in  his  phrase- 
ology, was  in  substance  entirely  in  agreement  with  him  in 
doctrine  ;  by  whom  Archbishop  Laurence  has,  by  some  extra- 
ordinary mistake,  put  down  as  a  Lutheran,  and  hence,  as  we 
shall  see  hereafter,  used  arguments  grounded  upon  Bucer's 
case,  to  the  infinite  damage  of  his  own  cause. 

To  illustrate  the  general  character  of  his  doctrine,  I  will 
here  give  some  extracts  from  his  Commentary  on  the  Romans, 
published  in  1536,  and  dedicated  to  Cranmer,  so  that  his  views 
must  have  been  well  known  to  the  Archbishop  before  he  sent 
for  him  to  come  over. 


*  See  Strype's  Cranmer,  i.  191,  192.  Oxf.  ed. 

f  Strype's  Cranmer,  p.  418,  or  Oxf.  ed.  693. 

X  Bucer  taught  Theology  at  Strasburg  for  twenty  years,  and  it  was  at  his 
invitation,  and  procurement  of  a  salary  from  tlic  authorities  of  Strasburg  for  him, 
that  Peter  Martyr  joined  him.    (See  Melch.  Adam.) 


EFFECTS    OF   BAPTISM   IN  INFANTS.  77 

"Ex  Sanctis  patribus  non  recte  intellectis  extitit  aliquando  ia  error, 
nostra  bona  opera  esse  aliquo  modo  causam  nostras  praedestinationis,  qu6d 
Deus  praevidens  suos  gratiam  suam  oblatam  amplexaturos,  et  donis  suis 
probA  usuros,  eos  hac  de  causa  praedestinet  et  ad  salutenni  praefiniat.     Sed 

hunc  errorem  etiam  D.  Thomas  rect^  confutat,  P.  1.  q.  23 Deus 

sane  in  nobis,  qui  ex  niliilo  sumus,  quid  praevideat,  nisi  quod  ipse  nobis 
ex  sua  bonitate  statuerit  donare  ?  Nihil  igitur  in  nobis  prorsus  esse  potest, 
quod  respiceret  Deus,  nos  inter  salvandos  prsefiniendo:  propter  se  ipsum 
facit,  donatque  nobis  omnia."* 

"  Jam  commentum  istuc,  nos  tantum  habere  virium  ad  recte  Tivendura, 
ut  vocati  per  Evangelium,  et  ea  Domini  gratia  adjuti,  quam  omnibus  mor- 
talibus  perpetuo  offert  et  donat,  possimus  vocantem  Deum  sequi,  et  oblatam 
gral^am  amplecti,  ejusmodi  esse,  ut  qui  illud  tueri  velit,  necessario  neget, 
Deum  esse,  inde  perspicuum  est.  Omnes,  cum  Deum  nominamus,  intelligi- 
mus  authorem  omnis  boni ;  et  qui  aliquid  boni  non  effici  a  Deo  affirmet, 
eum  non  dubitant  negare  Deum."t  ^ 

"  Fit  sane  necessario  quicquid  Deus  vult  simpliciter.  Quaecunque  enim 
voluit  fecit  in  cceIo  et  in  terra,  at  quae  vult  et  probat  in  vita  suorum,  ea 
multis,  imo  omnibus  proponit  oxterno  verbo ;  quae  tamen  non  \Tilt  simpliciter 
eos  amplecti,  quos  decet  esse  ex  multis  vocatis,  non  ex  paucis  electis :  qui 
■M»luntati  quidem  Dei.  quam  exponi  vult  omnibus,  obtinere  autem  tantiim 
in  electis,  adversantur;  sed  eum  Deus  hoc  ipsum  in  eis  vult  simpliciter, 
Dei  voluntati  singulariter  de  se  inserviunt,  non  obsistunt.  Atqui  sicut  hoc, 
qua  justitia  Deus  alium  velit  salvum  simpliciter,  alium  vocari  tantum  ad 
salutem,  perditum  vero  simpliciter,  vestigandum  a  nobis  non  est ;  ita  nee 
illud,  qui  deceat  Deum  vocare  ad  salutem  et  testari  suam  voluntatem  esse 
ut  vocationi  pareant  atque  serventur,  quos  tamen  simpliciter  vult  audire 
nee  intelligere,  videre  nee  cognoscere.  Certum  enim  est,  ut  vocationi  Dei 
quis  pareat,  quod  est  initium  totius  salutis,  id  esse  donum  et  opus  Dei ;  quod 
Deus  aliis  largitur,  aliis  negat.  Illis  enim  suadet  ut  persuadaet;  his  non 
ita:  et  non  possunt  non  sequi  vocantem  quibus  persuadet,  nee  sequi  qui- 
bus  non  persuadet.  Vult  itaque  omnino  alio^  audire  se  et  exaudire,  alios 
audire  et  contemnere.  Cur  autem  ita  velit  et  faciat  Deus,  D.  Augustinus 
duo  tantiim  habet  quae  respondeat.  0  altitudo  divitianim !  Et,  Nunquid 
iniquit  as  est  apud  Deum  ?  Addens ;  Cui  responsio  ista  displicet,  quaerat 
doctiores,  sed  caveat  ne  inveniat  prsesumptores.  De.  Sp.  et  lit.  c.  34.  Nee 
aliud  respondebunt,  quicunque  ver^  pii  sunt."J 

The  letter  (dated  Oct.  2,  1548)  in  which  Cranmer's  invita- 
was  conveyed  to  Bucer,  is  still  extant,  and  expresses  Cran- 
mer's earnest  desire  for  Bucer's  aid  in  this  country  in  further- 


*  Metaphr.  et  Enarr.  in  Ep.  Pauli  ad.  Rom.  c  8,  first  published,  Argentina 
1886.    I  quote  from  the  edition  published,  Basil.  1662.  fol.  p.  412. 
t  Id.  ib.  in  c.  ix.  p.  458. 
X  Id.  ib.  460. 


78  EFFECTS    OF    BAPTISM    IN    INFANTS. 

ing  the  cause  of  the  Reformation.  After  expressing  his  sym- 
pathy for  the  state  of  Germany,  he  says, — 

"  I  doubt  not  but  God  will  hear  this  and  similar  groanings  of  the  pious ; 
and  will  preserve  and  defend  the  true  doctrine  which  has  been  hitherto  faith- 
fully propagated  in  your  churches  against  all  the  ragings  of  the  devil  and 

the  v^'orld To  you  therefore,  my  Bucer,  our  kingdom  will  be  by 

far  the  safest  refuge,  in  which,  by  the  blessing  of  God,  the  seeds  of  true 
doctrine  have  begun  to  be  sprinkled  with  good  success.  Come  therefore  to 
tts,  and  give  yourself  to  us  as  a  laborer  in  the  Lord's  harvest.  You  will  not 
be  of  less  use  to  the  Catholic  Church  of  God  when  with  us,  than  if  you 
retained  your  old  place  of  abode  .  .  .  Therefore,  laying  aside  all  delay, 
come  to  us  as  soon  as  possible.  We  will  show  that  nothing  can  be  more 
j>leasant  or  acceptable  to  us  than  the  presence  of  Bucer.* 

And  when  Bucer  replied,  apparently  declining  the  invita- 
tion, Peter  Alexander,  at  the  direction  of  the  Archbishop,  wrote 
from  Lambeth  a  more  pressing  letter  to  him  in  March  1549,t 
begging  him  to  come  over.t  In  consequence  of  this  second 
letter,  Bucer  arrived  in  this  country  in  April,  and  with  him 
came,  also  by  the  invitation  of  Cranmer,^  Paul  Fagius.  Both 
were  entertained  by  the  Archbishop,  at  Lambeth,  until  the 
following  autumn,  when  Bucer  was  placed  as  Regius  Professor 
of  Divinity  in  Cambridge,  and  Fagius,  in  the  same  place,  as 
Professor  of  Hebrew. 

In  this  post  he  publicly  maintained  the  same  doctrine  that 
he  had  previously  advocated,  as  appears  by  his  Lectures  on  the 
Ephesians,ll  and  his  public  Disputations  in  the  University, 
afterwards  published. IT  ^ 

*  Nee  dubito  quia  Deus  hoc  et  similes  piorum  gemitus  exauditurus  sit ;  et 
veram  doctrinam,  quse  hactenus  in  vestris  ecclesiis  sincere  propagata  est,  et  con- 
servaturus  et  dcfensnrus  sit  adversus  omnes  diaboli  et  mundi  furores.  .  .  .  Tibi 
igitur,  mi  Bucere,  portus  longe  tutissimus  erit  nostrum  regnum,  in  quo,  Dei  bene- 
ficio,  semina  veraj  doctrinae  feliciter  spargi  cceperunt.  Veni  igitur  ad  nos,  et  te 
nobis  operarium  prjesta  in  messe  Domini.     Non  minus  proderis  CatholiceB  Dei 

ecclesije  cum  apud  nos  fueris,  quam  ei  pristinas  sedes  retineres Omni 

igitur  scmota  cunctatione,  quampriraum  ad  nos  venias.  Ostendemus  nobis  prae- 
sentia  Buceri  nihil  gratius  aut  jucundius  esse  posse.  (Oranraer's  Works,  P.  S.  ed. 
voL  2,  p.  424.  Also  Buceri  Scriptei.  Angl.  p.  190 :  and  Strype's  Cranmer,  Doc.  in 
App.  xliiL) 

•j-  See  it  in  Buceri  Scripta  Anglic,  p.  191. 

X  See  Strype's  Life  of  Cranmer,  i.  280.    Oxf.  ed. 

§  See  Life  of  Fagius  by  Melch.  Adam,  and  Peter  Alexander's  Lett,  to  him, 
dated  March  24,  1549.    (Orig.  Lett.  p.  829.) 

I  Prffilectiones  in  Epist.  ad  Ephes.    Basil,  1562.  fol. 

^  In  his  Scripta  Anglicana.    Basil.  1677.  fol. 


EFFECTS  OF  BAPTISM    IN    INFANTS.  79 

From  the  former  I  give  a  few  extracts  as  a  specimen  : — 

"  Primus  locus  Theologiae  quern  Paulus  hac  Epistola  tractat,  est  de 
clectione  nostri  ad  lijereditatem  aeternam.  Revocat  enira  hac  Epistola 
Ephesiis  in  memoriam  beneficia,  quze  Deus  illis  contulerat.  Ergo  ab 
omnium  primo  et  maximo  inciirit,  nimirum  ab  clectione  et  complexu  aetemo, 
quo  ipsos  et  omnes  suos,  ante  omne  tempus.  ad  vitam  et  salutem  seternara 
complexus  est.  Hujus  causam  efficientem  dicit  esse  meram  gratiara  Dei 
et  meritum  Christi.  Gratise  enim  vocabulum,  gratuitum  Dei  favorem  et 
benevolcntiam  hoc  loco  signiiicat :  quanquam  et  gratuita  Dei  dona  per 
figuram  etiam  gratia  dicantur  in  Scnpturis.  Causae  finales  sunt,  vitae 
sanctificatio,  et  gloria  Dei.  Non  enim  est  \'itae  nostrae  sanctificatio  prsec|^ 
puus  finis  electionis  nostrae,  sed  ipsa  gloria  Dei,  propter  quam,  et  ad  quam 
omnium  fuit  conditio,  et  nostri  est  regeneratio."  * 

"  Debet  is  ei  esse  grati,  qui  vobis  gratuity  donavit  omnia,  electionem^ 
adoptionem,  vocationem,  fidem,  &c.  Quae  apud  Doum  sunt  firma.  Stud- 
earaus  tamen  nos,  ut  etiam  quantum  ad  nos  magis  ac  magis  sint  firma, 
qtianqttam  electi  serventur  omnes,  nee  penitus  excidant.  Sed  danda  etiam 
opera  est,  ne  vel  ad  momentum  excidamus  per  nostra  peccata."  f 

"Nomen  electionis  bifariam  accipitur.  Aliquando  pro  externa  ad 
aliquod  raunus  clectione  :  ut,  Nonne  duodecim  vos  elegi,  et  unus  est  ex 
vobis  diabolus?  ....  Rursus  electio  aliquando  accipitur,  ut  sit  aliquo- 
rum  hominum  ex  comrauni  perdita  massa,  ad  cognitionem  voluntatis  Dei, 
et  demum  ad  vitam  externam  designatio,  ex  mera  gratia  Dei :  et  de 
ea  clectione  hie  sermo  est,  et  de  ea  loquitur  Christus,  ubi  dicit :  Ego  scio 
quos  elegerim.  Si  hujus  electionis  memoria  et  meditatio  nobis  auferretur, 
bone  Deus,  quomodo  resisteremus  diabolo  ?  Quotics  enim  Diabolus  tentat 
fidem  nostrara,  nrmquam  autem  non  tentat,  tunc  semper  ad  electionem  est 
nobis  recurrendum,  et  de  ea  cogitandum,  atque  ita  cogitandum,  ut  omnem 
dubitationem  excludamus.  Nam  si  hac  fidei  certitudinocareamus,  si  de  ea, 
persuasi  non  sumus,  non  possumus  vitam  aeternam  expectare ;  Deum  pro 
patre,  et  Christum  pro  redemptore  non  possumus  agnoscere  ;  nihil  denique 
solidae  pietatis,  et  verse  dilectionis  Dei  in  nobis  esse  potest.  J 

"  Electio  merum  est  donum  Dei.  Ergo  gratia,  et  non  merces.  Lega- 
tor Augustinus,  habet  certe  clarissima  et  evidentissima  testimonia.  Est 
itaque  electio,  dcstinatio  et  certa  Dei  miseratio  ab  aetemo  ante  mundum  con- 
stitutum,  qua  Deus  eos,  quorum  vult  misereri,  ex  universe  perditorura  hom- 
inum genere,  ad  vitam  seternam  secernit,  ex  plane  liberali  misericordia, 
priusquam  quicquam  possint  boni  aut  mali  facere.  Certa,  inquam,  est,  et  im- 
mutabilis,  per  Jesum  Christum  unigenitum  filium  Dei  et  nostrum  mediatorem, 
ab  aetemo  destinatum  caput  Ecclesia>,  ac  reconciliatorem,  secundum  aeternura 
et  immutabile  propositum  suum,  ut  nos  adoptaret  in  filios  et  haeredes,  et 
in  novam  vitam  regeneraret,  ut  sancti  essemus,"  &c.^ 

"  Deus  in  clectione  suum  tantummodo  propositum  sequitur,  suam  glori- 

*  Prselect  in  Ep.  ad  Ephes.  c.  1.  Basil.  1562.  fol.  p.  19. 

\  lb.  p.  20.  X  lb.  p.  21.  §  lb.  p.  23. 


80  EFFECTS   OF    BAPTISM    IN    INFANTS. 

am,  charitatem,  misericordiam,  et  filium  suum  Jesum  Christum.  Sed 
dices :  Si  nihil  hominis  concurrit,  redditur  homo  remissior.  Nequaquam 
ita  est :  imo  qui  firmitcr  credit  ex  mera  Dei  voluntate,  charitatc,  misericor- 
dia  hoc  provcnire,  magis  accenditur  ad  bona  opera :  sed  qui  non  credunt, 
hi  omnia  rapiunt  in  libertatem  peccandi.  In  nono  quoque  capite  ad  Ro- 
manes, gratuitam  esse  electionem  ostenditur  adco  clar^  ut  magis  non  possit. 
Quod  argumentum  optime  urget  Augustinus.  Simile  est  et  illud :  Ego  vos 
elegi,  non  vos  me  elegistis.  Non  ergo  praeparatoria  aut  alia  lilla  opera  eos 
servarunt,  qui  servati  sunt,  sed  sola  gratia.  Prsedicant  prEeterca  hajc  verba 
textus  justitiam  Dei,  quod  scilicet  reprobi  justo  Dei  judicio  reprobi  man- 
ent.  ...  Si  quis  igitur  objiciat,  Si  ex  parte  hominis  nihil  fit,  quod  ad 
electionem  attinet,  quod  concurrat  cum  divino  opere,  videtur  Deus  injustus 
esse  qu6d  non  omnibus  ex  asquo  idem  dat  prsemium, — Respondendum  illi  est ; 
Nihil  simile  esse  inter  cogitationes  Dei  et  nostras.  Nos  enim  qui  legem 
habemus  bene  faciendi,  banc  quidem  legem  sequi  debemus,  nisi  injusti  esse 
velimus.  At  Deus  nulla  hujusmodi  lege  tenetur,  nullo  cogitur  pra^cepto, 
ut  perditis  benefaciat,  et  immeritis  conferat  salutem,"  &c.  &c.* 

It  would  be  easy  to  multiply  such  passages  a  hundredfold. 

On  his  death,  at  the  close  of  1551,  Matthew  Parker,  after- 
wards Archbishop  of  Canterbury,  preached  his  funeral  sermon, 
and  praised  him  particularly  for  the  soundness  and  excellence 
of  his  doctrine  ;  in  which,  (he  tells  us,)  as  well  as  the  holiness 
of  his  life,  he  was  a  burning  and  shining  light  in  the  Church 
of  Christ  for  many  years.! 

And  at  a  subsequent  period  we  have  a  similar  testimony  to 
him  from  another  of  our  most  able  primates,  Archbishop  Whit- 
gift.  Thus  he  speaks  of  him  in  his  reply  to  Cartwright,  (who 
had  found  fault  with  some  of  his  remarks,) — 

"  I  have  sometimes  heard  a  Papist  burst  out  into  this  rage  against  M. 
Bucer,  being  pressed  with  his  authority :  but  you  are  the  first  professor  of 
the  Gospel  that  ever  I  heard  so  churlishly  to  use  so  reverent,  so  learned,  so 
painful,  so  sound  a  father,  being  also  an  earnest  and  zealous  professor."  | 

And  in  the  same  work  he  frequently  refers,  with  great  re- 
spect, to  Bucer's  Review  of  the  Prayer  Book. 

Similar  invitations  were  also  sent  to  many  other  of  the 
more  famous  divines  of  the  "  Reformed"s^  Churches,  and  ac- 

•  lb. 

f  See  Hist.  Vera  de  Vita,  Ac,  Buccri,  Ac,  1662.  8vo.  fol.  68  and  66.  In- 
serted also  in  Buceri  Scripta  Anglic. 

\  Def.  of  Answer  to  Admon.     p.  522. 

§  I  use  the  word  "  Reformed"  in  its  strict  sense  as  distinguished  from  "Luth- 


EFFECTS    OF    BAPTISM   IN    INFANTS.  81 

cepted  by  some  of  them.  Several  invitations  were  also  sent 
to  Melancthon,  but  for  some  reason  not  accepted.  And  here 
again  I  must  notice  the  remarkable  partiality  displayed  by 
Archbishop  Laurence  in  his  Bampton  Lectures.  From  a 
perusal  of  those  Lectures  one  might  suppbse  that  Melancthon 
was  the  only  one  of  the  foreign  Reformers  invited  to  this 
country  by  Cranmer,  and  the  invitations  addressed  to  him  are 
very  carefully  recorded  ;*  while  the  fact  is,  that,  with  this 
single  exception,  (and  that  in  favor  of  one  remarkable  for  the 
moderation  of  his  views  as  a  Lutheran,  and  their  leaning 
towards  those  of  the  Reformed  party,)  almost  all,  if  not  all, 
who  were  invited  to  this  country  by  Cranmer,  to  aid  him  in 
the  work  of  Reformation,  were  of  the  Reformed  Churches,  and 
therefore  of  Zuinglian  or  Calvinistic  views.  And  now  let  us 
see  what  is  the  account  given  by  Archbishop  Parker  of  those 
who  came  over,  and  compare  it  with  Archbishop  Laurence's. 

"  Archbishop  Cranmer,  that  he  might  strengthen  the  evangelical  doc- 
trine in  the  Universities  of  Cambridge  and  Oxford,  from  which  an  infinite 
number  of  teachers  go  forth  for  the  instruction  of  the  whole  kingdom,  called 
into  England  the  most  celebrated  divines  from  foreign  nations,  Peter  Martyr 
Vermilius  a  Florentine,  and  Martin  Bucer,  a  German,  from  Strasburg. 
The  former  taught  at  Oxford,  the  latter  at  Cambridge.  With  the  latter,  also, 
Paul  Fagius  became  Professor  of  Hebrew  at  Cambridge.  And,  besides  these, 
Immanuel  Tremellius,  Bernardine  Ochine,  Peter  Alexander.  Valcrandus  Pol- 
lanus,  all  of  whom,  with  their  children  and  wives,  he  liberally  maintained. 
Philip  Melancthon  also,  and  Musculus,  were  invited;  but,  being  kept  back 
by  their  countrymen,  they  sent  letters  to  excuse  themselves.  .  .  .  These  three 
were  liberally  maintained  at  the  expense  of  Cranmer.  But  Fagius  soon 
died.  The  other  two,  by  constant  readings,  sermons,  and  disputations, 
refuted  Popery  and  spread  the  Gospel ;  and  Bucer  died  the  third  year  of  his 
coming  into  England,  and  his  funeral  was  honored  by  the  attendance  of  all 
orders  at  Cambridge,  and  the  lamentations  of  every  one  expressed  in  odes 
and  sermons.  Peter  Martyr  still  lived  and  sustained  constant  labors  in 
the  defence  of  the  evangelictil  truth  against  the  Papists."  f 

What  a  contrast  is  this  account  to  that  given  by  Arch- 
bishop Laurence!  Afl  the  parties  here  mentioned  except  Me- 
lancthon, and  perhaps  Peter  Alexander,  were  of  the  "  Re- 
formed "  school.     Of  Peter  Alexander,  it  is  said  by  Strype, — 

eran  •"  the  former  following  the  views  of  Zuingle  or  Calvin.  It  is  unnecessary 
here  to  enter  into  the  question  of  any  minor  difference?  of  view  between  these 
two  Reformers.  *  See  B.impt.  Lect.  Note,  p.  198. 

f  Translated  from  Antiq.  Britann,  p.  580;  ed   1729,  fol. 

6 


d9  EFFECTS    OF    BAPTISM    IN    INFANTS. 

"Peter  Alexander  was  of  Artois,  and  lived  with  the  Archbishop  before 
Bucer  came  into  England.  He  was  a  learned  man,  but  had  different  senti- 
ments in  the  matter  of  the  Eucharist,  inclining  to  the  belief  of  a  corporeal 
presence  with  the  Lutherans ;  though  some  years  after  he  came  over  to  a 
tighter  judgme7it,  as  his  companion  Peter  Martyr  signified  to  Calvin,  in  a 
letter  wrote  from  Strasburg." — (Life  of  Cranmer,  195  or  Oxf.  ed.,  279.) 

So  that  the  effect  of  Peter  Alexander's  residence  in  Eng' 
land  was  to  attach  him  completely  to  the  "Reformed"  party. 

To  the  persons  just  mentioned  as  having  come  over  to  this 
country  on  the  invitation  of  Cranmer,  I  must  add  John  a  Lasco, 
a  well-known  divine  of  the  ^^ Refotmed^''  school.  Cranmer's 
first  invitation  not  having  been  successful,  he  thus  addressed 
him  in  a  second  letter,  dated  July  4,  1548. 

"  I  am  sorry  that  your  coming  to  us  has  been  prevented  by  the  vmlooked 
for  intervention  of  some  other  engagement.  .  .  .  We  are  desirous  of  setting 
fortli  in  our  churches  the  true  doctrine  of  God,  and  have  no  wish  to  be  shift- 
ing and  unstable,  or  to  deal  in  ambiguities ;  but,  laying  aside  all  carnal 
considerations,  to  transmit  to  ]K)sterity  a  true  and  explicit  form  of  doctrine 
agreeable  to  the  rule  of  the  sacred  writings  j  so  that  there  may  not  only  be 
set  forth  among  all  nations  an  illustrious  testimony  respecting  our  doctrine, 
delivered  by  the  grave  authority  of  learned  and  godly  men,  but  that  all 
posterity  may  have  a  pattern  to  imitate.  For  the  purpose  of  carrying  this 
important  design  into  execution,  we'  have  thought  it  necessary  to  have  the 
a.ssistance  of  learned  men,  who,  having  compared  their  opinions  together 
with  us,  may  do  away  with  doctrinal  controversies,  and  build  up  an  entire 
system  of  true  doctrine.  We  have  therefore  invited  both  yourself  and  some 
other  learned  men  ;  and  as  they  have  come  over  to  us  without  any  reluc- 
tance, so  that  we  scarcely  have  to  regret  the  absence  of  any  of.  them,  with 
the  exception  of  yourself  and  Melancthon,  we  earnestly  request  you,  both  to 
eome  yourself,  and,  if  possible,  to  bring  Melancthon  with  you."  (Cranmer's 
Works,  P.  S.  ed.  voj.  ii.  pp.  421,  422,  where  the  original  Latin  is  also 
given.) 

It  would  appear,  then,  from  this  letter,  that  Melancthon 
was  the  only  Lutheran  that  had  been  invited  by  Cranmer  to 
come  over  to  this  country. 

It  is  also  of  importance  to  notice  the  parties  invited  to  this 
country  by  Cranmer,  to  aid  him  in  the  project  he  had  much  at 
heart  of  drawing  up  a  Confession  of  Faith  which  might  be 
accepted  by  all  the  Protestant  Churches.  The  three  persons 
to  whom  he  wrote  on  this  subject  were  Melancthon,  Henry 


EFFECTS    OP    BAPTISM    Ilf    INFANTS.  83 

Bullinger,  and  Calvin.*     His  object  was  thus   expressed  in 
his  letter  to  Calvin, — 

"  I  have  often  wished,  and  still  continue  to  do  so,  that  learned  and 
godly  men,  who  are  eminent  for  erudition  and  judgment,  might  meet 
together  in  some  place  of  safety,  where,  by  taking  counsel  together,  and 
comparing  their  respective  opinions,  they  might  handle  all  the  heads  of 
■ecclesiastical  doctrine,  and  hand  down  to  posterity,  under  the  weight  of  their 
authority,  some  work  not  only  upon  the  subjects  themselves,  but  upon  tha 
forms  of  expressing  them."t 

The  letters  to  BulHnger  and  Calvin  are  dated  March  20, 
1552.  That  to  Melancthon  on  this  subject  is  dated  March  27, 
1552,  and  in  it  the  A*rchbishop  says, — 

"  I  have  written  likewise  to  Masters  Calvin  and  Bullinger,  and  exhorted 
them  not  to  be  wanting  to  a  work  so  necessary,  and  so  useful  to  the  com- 
monwealth of  Christendom.  You  wrote  me  word  in  your  last  letter  that 
the  A  reopagites  of  the  Council  of  Trent  are  making  decrees  respecting  the 
worship  of  the  host.  Wherefore  since  the  adversaries  of  the  Gospel  meet 
together  with  so  much  zeal  for  the  establishment  of  error,  we  must  not 
allow  them  to  be  more  diligent  in  confirming  ungodliness,  than  we  are  in 
propagating  and  setting  forth  the  doctrine  of  godliness,"  $ 

The  project  (it  is  necessary  to  add)  failed,  the  difficulties 
attending  its  fulfilment  being  no  doubt  insuperable,  but  the 
names  of  the  parties  applied  to  by  Cranmer,  show  the  bias  of 
his  mind.  And  it  is  impossible  not  to  see  from  the  facts  just 
mentioned,  how  completely  certain  parties  among  us  are  self- 
condemned,  when  in  one  and  the  same  breath  they  maintain 
the  agreement  of  their  views  with  those  of  Cranmer,  and  at  the 
same  time  depreciate  and  despise  the  very  men,  Peter  Martyr, 
Bucer,  &o.,  whom  he  called  over  to  this  country,  and  placed  in 
situations  of  the  greatest  importance,  to  teach  the  nation  what 
lie  believed  to  be  the  true  faith. 

Further ;  what  was  the  doctrine  of  Thomas  Becon,  one  of 
Oranmer's  chaplains,^  and  appointed  by  him  one  of  the  six 
preachers  at  Canterbury  ;il  appointments  which  are  surely 
good  tests  of  Cranmer's  judgment  as  to  the  soundness  of  his 
doctrine  ? 

»  See  the  Letters  to  them  in  his  Works,  Vol.  XL  pp.  430-434. 

f  lb.  p.  432. 

X  lb.  p.  434. 

§  Strype's  Cranmer,  book  2,  c.  33,  p.  290,  or  417. 

I  lb.  book,  3,  c.  28,  p.  423,  or  607. 


84  EFFECTS   OF    BAPTISM   IN   INFANTS. 

In  his  "  Pomander  of  Prayer,"  published  as  early  as  1532, 
we  find  a  prayer  afterwards  transferred  to  Edward  the  Sixth's 
Primer,  (where  it  appeared  under  the  sanction  of  the  highest 
authorities  of  the  Church,)  from  which  the  following  is  an 
extract. 

"  Notwithstanding,  O  heavenly  Father,  thou  hast  a  little  flock,  to  whom 
it<is  thy  pleasure  to  give  the  glorious  kingdom  of  heaven.  There  is  a  certain 
number  of  sheep  that  hear  thy  voice,  whom  no  man  is  able  to  pluck  out  of 
thy  hand,  which  shall  never  perish,  to  whom  also  thou  shalt  give  eternal 
life.  Make  me  therefore,  0  Lord,  of  that  number  whom  thou  from  ever- 
lasting hast  predestinate  to  be  saved,  whose  names  also  are  written  in  the 
book  of  life."*  • 

"This  Calvinistical devotional  tract  [observes  Lowndes]  was, 
says  G-ifford,  a  frequent  subject  of  ridicule  with  the  wits  of  those 
days."t  But  the  author  of  this  "  Calvinistical  Aevotional  tract" 
was  made  by  Cranmer  one  of  his  chaplains,  and  one  of  the  six 
preachers  at  Canterbury;  and  the  very  prayer  which  is  the 
most  thoroughly  Calvinistical  of  all,  was  inserted,  or  allowed  to 
be  inserted,  by  Cranmer,  in  the  Primer  issued  by  royal  authority 
for  public  use. 

The  same  sentiments  will  be  found  in  his  "  Christmas  Ban- 
quet," first  published  in  1542.1 

In  his  Catechism  (of  the  date  of  which  I  am  uncertain)  he 
says,— 

"  If  the  election  of  God  be  certain,  as  it  is  most  certain,  who  learncth 
not  then  of  these  aforesaid  sentences,  that  God's  elect  can  by  no  means 
perish  ?  To  be  elected  is  to  be  saved.  .  .  .  Our  whole  salvation  dependeth 
not  of  any  external  work,  but  of  the  free  election  and  undoubted  grace  of 
God."§ 

So  in  his  "  Sick  Man's  Salve,"  written  in  the  form  of  a 
dialogue,  in  the  early  part  of  Q,ueen  Elizabeth's  reign,  we  find 
the  following ; — 

"  Epaphrod.  What  if  I  be  not  of  the  number  of  those  whom  God  hath 
predestinate  to  be  saved  ? — Pliilem.  Fear  you  not.  God,  without  all  doubt, 
hath  sealed  you  by  his  holy  Spirit  unto  everlasting  life.  Your  name  is 
written  in  the  book  of"  life.     You  are  a  citizen  of  that  new  glorious  and 

»  Works,  P.  S.  ed.  Vol.  iii.  p.  84. 
I  Lowndes's  Bibliotheca,  under  "  Becon." 
X  See  bis  Works,  P.  S.  ed  Vol  I.  p.  72. 
g  Worki,  vol.  ii.  p.  222 


EFFECTS    OF    BAPTISM    IN   INFANTS.  89 

heavenly  Jerusalem.  You  shall  remain  with  God  in  glory,  after  your 
departure,  for  ever  and  ever. — Epaph.  It  sore  repenteth  me  that  I  have  at 
any  time  offended  the  Lord  my  God. — Phil.  This  repentance  is  an  evident 
testimony  of  your  salvation,  and  that  God  hath  predestinate  and  tofore 
appointed  you  unto  everlasting  life.  .  .  .  Epaph.  I  have  an  earnest  faith 
in  the  blood  of  Christ,  that  God  the  Father  will  forgive  me  all  my  sins  for 
Christ's  sake.— PAiZ.  You  thus  believing  cannot  perish ;  but  this  your  faith 
is  an  undoubted  assurance  unto  your  conscience  that  you  are  predestinate 
to  be  saved.     For  it  is  written,"  &c. 

And  so  the  dialogue  proceeds,  treating  baptism,  the  reception 
with  comfort  of  the  Lord's  supper,  the  glad  hearing  of  the  word 
of  God,  as  so  many  evidences  that  Grod  hath  "  chosen  "  such  a 
person  "  to  be  his,"  and  "  predestinated  him  unto  everlasting 
glory."* 

So  in  his  "  Common  Places  of  the  Holy  Scripture,"  published 
in  1562,  three  heads  of  his  Common  Places  are  the  following  ;— 

"  That  God's  election  is  certain  and  unchangeable." 
"  That  God's  election  is  free  and  undeserved." 
"  That  God's  elect  and  chosen  cannot  perish."t 

And  the  same  doctrine  is  repeated  in  his  "  Demands  of  Holy 
Scripture,"  published  in  1563.1: 

Another  remarkable  testimony  as  to  the  system  of  doctrine 
embraced  by  the  great  body  of  our  divines  at  this  period,  occurs 
in  two  letters  of  Dean  Traheron  to  Bullinger.  The  first  is  dated 
Sept.  10, 1552,  and  in  it  he  writes  thus, — 

"  I  am  exceedingly  desirous  to  know  what  you  and  the  other  very  learned 
men  who  live  at  Zurich,  think  respecting  the  predestination  and  providence 
of  God.  If  you  ask  the  reason,  there  are  certain  individuals  here  who 
lived  among  you  sometime,  and  who  assert  that  you  lean  too  much  to 
Melancthon's  views.  But  the  greater  number  among  us,  of  whom  I  own 
myself  to  be  one,  embrace  the  opinion  of  John  Calvin  as  being  perspicuous 
and  most  agreeable  to  Holy  Scripture.  And  we  truly  thank  God,  that  that 
excellent  treatise  of  the  very  learned  and  excellent  John  Cahin,  against 
Pighius  and  one  Georgius  Siculus,  should  have  come  forth  at  the  very  time 
when  the  question  began  to  be  agitated  among  us.  For  we  confess  that  he 
has  thrown  much  light  upon  the  subject,  or  rather  so  handled  it,  as  that  we 
have  never  before  seen  any  thing  more  learned  or  more  plain.  We  are 
anxious,  however,  to  know  what  are  your  opinions,  to  which  we  justly  allow 
much  weight.  We  certainly  hope  that  you  differ  in  no  respect  from  his 
excellent  and  most  learned  opinion.     At  least  you  will  please  to  point  out 


•  Works,  vol.  ill.  pp.  172,  lit.  f  lb.  pp.  316-318. 

X  lb.  p   616. 


86       EFFECTS  OF  BAPTISM  IN  INFANTS. 

what  you  approve  in  that  treatise,  or  think  defective,  or  reject  altogether,  if 
indeed  you  do  reject  any  part  of  it,  which  we  shall  not  easily  believe.'^  (Orig. 
Lett.  vol.  i.  pp.  325,  326.) 

And  from  the  reply  of  Traheron  (dated  June  3,  1552)  to 
Bullinger's'  answer,  it  appears  that  the  point  of  disagreement 
was,  respecting  an  extreme  statement  of  Calvin  as  to  Grod's 
predetermination  of  the  evil  actions  of  men. 

"  Though  I  admire,"  says  Traheron,  "  botli  your  exceeding  learning  and 
moderation  in  this  writing  of  yours,  nevertheless,  to  say  the  truth,  I  cannot 

altogether  think  as  you  do Though  God  does  not  himself  create  in  us 

evil  desires,  which  are  born  with  us,  we  maintain  nevertheless,  that  h© 
determines  the  place,  the  time,  and  mode,  [of  bringing  them  into  action,]  so 
that  nothing  can  happen  otherwise  than  as  he  has  before  determined  that  it 
should  happen.  For,  as  Augustine  has  it,  he  ordains  even  darkness.  To 
be  brief,  we  ascribe  all  actions  to  God,  but  leave  to  men  whatever  sin  there 

is  in  them You  do  not  approve  of  Calvin,  when  he  states  that  God 

not  only  foresaw  the  fall  of  the  first  man,  and  in  him  the  ruin  of  his  posterity, 
but  that  he  also  at  his  own  pleasure  arranged  it.  And'  unless  we  allow 
this,  we  shall  certainly  take  away  both  the  providence  and  the  wisdom  of 
God  altogether."  (lb.  pp.  326,  327.) 

The  remark  of  BuIIinger,  to  which  the  last  sentence  refers^ 
was  this : 

"  Ego  ccrte  sic  loqui  non  ausim,  utpote  qui  cxistimem  gratise  sincerita- 
tem  defendi  posse,  utcunque  non  dicamus  Deum  homines  creare  in  exitium, 
et  in  ilium  finem  ipsos  deducere  aut  impellere  indurando  et  excsecando."" 
(lb.  327.) 

Now  the  reader  will  observe,  that  Traheron  states,  that  the 
views  he  here  defends,  which  involve  the  extreme  of  Calvinism,, 
were  the  views  of  ^^the  greater  numder"  of  his  brethren.  And 
at  the  time  that  he  wrote  the  first  letter,  he  was  Dean  of 
Chichester,  to  winch  Deanery  he  was  appointed  in  Sept.  1551  ;* 
and  between  writing  the  two  letters,  i.  e.  in  January  1552. 
(0.  S.)t  he  was  promoted  to  a  prebendal  stall  at  Windsor.  The 
prevalence,  therefore,  of  the  very  hig-hest  Calvinistical  views 
among  a  large  portion  of  our  clergy  of  that  period  can  hardly,  in 
the  face  of  suoh  testimony,  be  denied ;  while  I  doubt  not,  that 
the  more  moderate  and  judicious  views  of  BuIIinger  upon  the 
point  here  in  question,  prevailed  with  such  men  as  Cranmer  and 
Ridley,  and  others.  But  this  passage  may  show  us,  how  widely 


•  Strype'a  Eccl.  Mcroor.  II  U.  266.  f  lb.  27ft. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  87 

even  still  higher  views  than  those  of  Bullinger  prevailed  here 
at  that  time. 

A  still  more  weighty  testimony  may  be  derived  from  certain 
public  documents  of  this  period. 

In  the  same  year  (1553)  in  which  the  Articles  of  Edward 
VT.  {agreed  upon  in  1552)  were  first  published,  there  was  "set 
forth,  by  the  King's  Majesty's  authority  for  all  schoolmasters  to 
teach,"  "a  Short  Catechism"  in  Latin  and  English;  to  which 
the  Articles  were  adjoined.  This  Catechism,  Bishop  Ridley  tells 
us,*  was  subscribed  both  by  himself  and  Cranmer,  as  well  as 
others.  In  this  public  document,  therefore,  we  have  the  best 
possible  witness  of  their  tenets  at  that  time.  I  must  beg  the 
attention  of  the  reader,  then,  to  the  following  extract  from  that 
part  of  it  relating  to  "  the  Church." 

"To  the  furnishing  of  this  commonwealth  [i.  e.  the  church]  belong  all 
they,  as  many  as  do  truly  fear,  honor,  and  call  upon  God,  wholly  applying 
their  mind  to  holy  and  godly  living  ;  and  all  those  that,  putting  all  their 
hope  and  trust  in  him,  do  assuredly  look  for  the  bliss  of  everlasting  life. 
But  as  many  as  are  in  this  faith  stedfast^  were  forechosen,  predestinate,  and 
appointed  out  to  everlasting  life,  before  the  world  was  made.  Witness  hereof 
they  have  within  their  hearts  the  Spirit  of  Christ,  the  author,  earnest,  and 
unfailable  pledge  of  their  faith.  Which  faith  only  is  able  to  perceive  the 
mysteries  of  God :  only  bringeth  peace  unto  the  heart :  only  tg,keth  hold  on 
the  righteousness  that  is  in  Christ  Jesus. 

"  Master.  Doth  then  the  Spirit  alone  and  faith  (sleep  we  never  so 
«oundly,  or  stand  we  never  so  reckless  and  slothful)  so  work  all  things  for 
us,  as  without  any  help  of  our  own  to  carry  us  idle  up  to  heaven  ? 

"  Scholar.  I  use  Master,  as  you  have  taught  me,  to  make  a  difference 
between  the  cause  and  the  effects.  The  first,  principal,  and  most  perfect 
cause  of  cwir  justifying  and  salvation,  is  the  goodness  and  love  of  God: 
whereby  he  chose  us  for  his  before  he  made  the  world.  After  that,  Goi 
granteth  us  to  be  called  by  the  preaching  of  the  Gospel  of  Jesus  Christ, 
when  the  Spirit  of  the  Lord  is  poured  into  us  by  whose  guiding  and  gov- 
ernance we  be  led  to  settle  our  trust  in  God :  and  hope  for  the  performance 
of  all  his  promises.  With  this  choice  is  joined,  as  companion,  the  morti- 
fying of  the  old  man,  that  is,  of  our  affection  and  lust.  From  the  same 
Spirit  also  cometh  our  sanctification  :  the  love  of  God,  and  of  our  neighbor : 
justice :  and  uprightness  of  life :  finally,  to  say  all  in  sum,  whatsoever  is  in 
us,  or  may  be  done  of  us,  pure,  honest,  true,  and  good,  thai  altogether  springetk 
out  of  this  most  pleasant  root,  from  this  most  plentiful  fountain,  the  goodness^ 
love,  choice,  and  unchangeable  purpose  of  God.     He  is  the  cause,  the  rest  art 

*  Disp.  at  Oxford.     See  hia  Works,  p.  2S7. 


n^ 


88  EFFECTS    OF    BAPTISM    IN    INFANTS. 

the  fruits  and  effects.  Yet  are  also  the  goodness,  choice,  and  Spirit  of  Godj 
and  Christ  himself,  causes  conjoined  and  coupled  each  with  other :  which 
may  be  reckoned  among  the  principal  causes  of  our  salvation.  As  oft 
therefore  as  we  use  to  say,  that  we  are  made  righteous  and  saved  by  only 
faith ;  it  is  meant  thereby,  that  faith,  or  rather  trust  alone,  doth  lay  hand 
upon,  understand  and  perceive,  our  righteous-making  to  be  given  us  of  God 
freely  •  that  is  to  say,  by  no  deserts  of  our  own,  but  by  the  free  grace  of 
the  Almighty  Father.  Moreover  faith  doth  engender  in  us  the  love  of  our 
neighbor,  and  such  works  as  God  is  pleased  withal.  For  if  it  be  a  lively 
and  true  faith,  quickened  by  the  Holy  Ghost,  she  is  the  mother  of  all  good 
saying  and  doing.  By  this  short  tale  is  it  evident,  whence  and  by  what 
means  we  attain  to  be  made  righteous.  For  not  by  the  worthiness  of  our 
deservings  were  we  heretofore  chosen,  or  long  ago  saved :  but  by  the  only  mercy 
of  God,  and  pure  grace  of  Christ  our  Lord,  whereby  we  were  in  him  made  to 
those  good  works  that  God  hath  appointed  far  us  to  w^alJc  in.  And  although 
good  works  cannot  deserve  to  make  us  righteous  before  God,  yet  do  they  so 
cleave  unto  faith,  that  neither  can  faith  be  found  without  them,  nor  good 
works  be  any  where  without  faith 

"  Master.     Why  is  he  [the  Holy  Ghost]  called  holy  ? 

"  Scholar.  Not  only  for  his  own  holiness,  but  for  that  by  him  are  made 
holy  the  chosen  of  God,  and  members  of  Christ.* 

Can  it  be  denied,  that  this  is  what  would  now  be  called 
clear  and  decided  Calvinism  ? 

But  further.  In  the  same  year  was  published,  "  A  Primer, 
or  Book  of  Private  Prayer,"  "  authorized  and  set  forth  by  the 
King's  Majesty,  to  be  taught,  learned,  read,  and  used  by  all  his 
loving  subjects,"  of  course  by  the  counsel  of  Cranmer,  Ridley, 
and  others,  like  the  Articles  and  Catechism.  Now  in  one  of 
the  prayers  of  this  book,  in  which  they  would  surely  be  cautious 
of  introducing  such  a  doctrine  without  strongly  feeling  its 
importance,  we  have  the  Prayer  (verbatim)  which  I  have  given 
above,  (p.  84,)  from  one  of  Becon's  works.* 

There  is  also  one  more  document  of  a  similar  kind,  prepared 
tinder  the  guidance  and  direction  of  Archbishop  Cranmer,  about 
the  same  time  as  those  already  quoted  ;  the  publication  of  which 
however,  at  the  time  of  its  preparation,  was  prevented  by  the 
death  of  Edward  VI.  I  mean  the  "  Reformatio  Legum 
Ecclesiasticarum,"  which,  as  is  well  known,  received  its  last 
corrections  from  Cranmer.     In  this  book  there  is  an  article  "  On 

•  Two  Liturgies,  with  other  Documents,  of  Edw.  VI.  Parker.  Soc.  ed  .  ppt 
511-614. 

f  Liturgies  aod  DocaiDcnts  of  Edw.  VI.  p.  476. 


EFFECTS    OF    BAPTISM  IN  INFANTS.  89 

Predestination,"  in  which,  after  reproving  those  who  indulge 
themselves  in  sin,  saying  that  as  they  are  either  predestinated 
to  life  or  not,  it  matters  not,  the  writer  proceeds, — 

"  Nos  vero  sacris  Scripturis  eruditi,  talem  in  hac  re  doctrinam  poniratis, 
quod  diligens  et  accurata  cogitatio  de  prasdestinatione  nostra  et  electione 
suscepta  (de  quibus  Dei  voluntate  determinatura  fuit,  antequam  mundi 
fundamenta  jacerentur) — Hsec  itaque  diligens  et  seria,  quam  diximus,  hisde 
rebus  cogitatio,  piorum  hominem  animos,  spiritu  Christi  afflatos  et  caniis  ac 
membrorum  subjectionem  persentiscentes,*  et  ad  coelestia  sursum  tendentes, 
dulcissima  quadam  et  jucundissima  consolatione  permulcet,  quoniam  fidem 
nostram  de  perpetua  salute  per  Christum  ad  nos  perventura  confirmat, 
vehement]  ssimas  charitatis  in  Deum  flammas  accendit,  mirabiliter  ad  gratias 
agendas  exuscitat,  ad  bona  nos  opera  propinquissirae  adducit,  et  a  peccatis 
longissirae  abducit,  quoniam  a  Deo  sumus  electi,  et  filii  ejus  instituti,  quae 
Bingularis  et  eximia  conditio  summara  a  nobis  salubritatem  morum  et  excel- 
lentissimam  virtutis  perfectionem  requirit,  denique  nobis  arrogantiam  minnit) 
ne  Airibus  nostris  geri  credamuSj  qujB  gratuita  Dei  beneficentia  et  infinita 
bonitate  indulgentur.  Praeterea  neminem  ex  hoc  loco  purgationem  cense- 
mus  vitiorum  suorum  afFerre  posse,  quia  Deus  nihil  ulla  in  re  injust* 
constituit,  nee  ad  peccata  voluntates  nostras  unquam  invitas  trudit  Qua- 
propter  omnes  nobis  admonendi  sunt  ut  in  actionibus  suscipiendis  £id  decreta 
prsedestinationis  se  non  referant,  sed  universam  vitse  suae  rationem  ad  Dei 
leges  accommodent,  cum  et  promissiones  bonis  et  minas  raalis  in  sacris 
Scripturis  generaliter  propositas  contemplentur.  Debemus  enim  ad  Dei 
cultum  viis  illis  ingredi  et  in  ilia  Dei  voluntate  commorari,  quam  in  sacris 
Scnpturis  patefactam  esse  videmus."t 

What  is  the  doctrine  here  maintained  cannot,  I  conceive, 
admit  of  any  question. 

But  if  there  were  any  doubt  on  the  subject,  the  names  of 
the  authors  would  be  sufficient  to  remove  it ;  for,  as  we  have 
seen  in  a  preceding  page,!  the  parties  whom  Cranmer  employed 
to  draw  it  up  were  Peter  Martyr,  whose  views  on  the  subject 
are  well  known;  Dr.  Rowland  Taylor,  who,  as  we  shall  see 
presently,  joined  with  John  Bradford,  in  a  letter  to  Cranmer, 


•  For  "  persentiscentes"  the  printed  editions  have,  by  mistake,  " prjBsentes." 
f  MS.  Bibl.  Harl.  No.  426,  fol.  15,  16.  In  the  British  Museum.  The  work 
from  which  this  is  extracted  was  published  in  1571 ;  edited  by  John  Fox ;  and 
again  in  1 640.  But  the  above  extract  is  given  from  the  MS.  of  the  work,  belonging 
to  Cranmer,  and  interlined  and  corrected  by  him,  among  the  Harleian  MSS.  In 
ihe  last  sentence  but  one  the  words  originally  were,  "  et  cum  promissiones  turn 
minas  in  sacris  Scripturis  sibi  propositas  contemplentur,"  which  was  altered  by 
Cranmer  to  those  given  above. 
X  See  p.  75  above. 


)$0  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Ridley,  and  Latimer,  asking  their  names  to  a  treatise  of  Brad- 
ford upholding  the  doctrine  of  free  election ;  and  Walter 
Iladdon,  whose  sentiments  are  abundantly  manifested  in  his 
answer  to  Osorius.*  If  the  Article  needed  interpretation,  then, 
we  have  here  a  clear  proof  of  the  doctrine  intended  to  be  con- 
veyed by  it,  as  well  as  of  Cranmer's  state  of  mind  when  he 
employed  such  men  to  draw  it  up. 

1  pass  on  to  the  testimony  of  Bradford,  and  his  controversy 
with  some  of  his  fellow-prisoners,  in  the  time  of  Queen  Mary, 
on  this  subject.  In  the  year  1554,  when  all  Protestants  of  any 
note,  whatever  their  peculiar  sentiments  might  be,  were  in 
prison,  Strype  tells  us, — 

"  One  thing  there  now  fell  out,  which  caused  some  disturbance  among 
th^  prisoners.  Many  of  them  that  were  under  restraint  for  the  profession 
of  the  Gospel  were  such  as  held  free  will,  tending  to  the  derogation  of 
God's  grace,  and  refused  the  doctrine  of  absolute  predestination  and  original 

sin Bradford  had  much  discourse  with  them Bradford 

was  apprehensive  that  they  might  now  do  great  harm  in  the  Church,  and 
therefore  out  of  prison  wrote  a  letter  to  Cranmer,  Ridley,  and  Latimer,  the 
three  chief  heads  of  the  Reformed  (though  oppressed)  Church  in  England, 
to  take  some  cognizance  of  this  matter,  and  to  consult  with  them  in  reme- 
dying it.     And  with  him  joined   Bishop  Ferrar,    Rowland   Taylor,   and 

[Archdeacon]   John  Philpot Upon  this  occasion  Ridley  wrote  a 

treatise  of  God's  election  and  predestination.  And  Bradford  wrote  another 
upon  the  same  subject^  and  sent  it  to  those  three  fathers  in  Oxford  for  their 
approbation,  and,  theirs  being  obtained,  the  rest  of  the  eminent  divines  in 
and  about  London  were  ready  to  sign  it  also."t 

NowRidley's  Treatise  is  unfortunately  lost.  But  Bradford's 
we  have.     A.nd  what  is  its  testimony? 

"  This  is  a  sum ;  that,  where  a  Christian  man's  life  hath  respect  to  God. 
to  man,  and  to  himself,  to  live  godly,  justly,  and  soberly,  all  is  grounded 
in  predestination  in  Christ.  For  who  liveth  godly  but  he  that  bclieveth? 
And  who  believeth,  but  such  as  are  ordained  to  eternal  life?  Who  liveth 
justly,  but  such  as  love  their  neighbours  ?  And  whence  springeth  this  love, 
but  of  God's  election  before  the  beginning  of  the  world,  that  we  might  be 
blameless  by  love  ?  Who  liveth  soberly  but  such  as  be  holy  ?  and  who 
are  those,  but  only  they  that  be  endued  with  the  spirit  of  sanctification, 
which  is  the  seal  of  our  election  which  (by  election)  do  believe?"     "This 


•  Respons.  contra  Osor.  1677,  lib.  2.  An  English  translation  of  it  was 
published;  from  which  large  extractH  are  given  in  Richmond's  English  Fathers, 
vol.  8. 

f  Strype's  Cranmer,  p.  860,  (602,  Ox£  ed.) 


EFFECTS    OF    BAPTISM    IN    INFANTS.  91 

word  of  God,  which  is  written  in  the  canonical  books  of  the  Bible,  doth 
plainly  set  forth  unto  us,  that  God  hath,  of  his  own  mercy  and  good  will, 
and  to  the  praise  of  his  grace  and  glory  in  Christ,  elected  some,  and  not  all, 
whom  he  hath  predestinated  unto  everlasting  life  in  the  same  Christ,  and 
in  his  time  calleth  them,  justifieth  them,  and  glorifieth  them,  so  that  they 
shall  never  perish  and  err  to  damnation  finally."  '•'  That  the  cause  of 
God's  election  is  of  his  good  will,  the  Apostle  sheweth,"  &c.  "That 
election  is  so  certain,  that  the  elect  and  predestinate  to  eternal  life  shall 
never  perish  or  err  to  damnation  finally,  the  Apostle  doth  here  also  very 
plainly  shew,"  &c.*  • 

This  Treatise  was  sent,  with  the  Letter  above-mentioned, 
signed  by  Bishop  Ferrar,  Rowland  Taylor,  and  Archdeacon 
Philpot,  to  Cranmer,  Ridley,  and  Latimer,  for  their  approval. 
We  have,  unfortunately,  no  evidence  to  show  what  their  judg- 
ment on  this  Treatise  was.  But  is  it  to  be  credited,  that  if  its 
general  doctrine  was  not  agreeable  to  their  views  on  the  subject, 
which  must  have  been  well  known,  one  who  was  so  well 
acquainted  with  their  sentiments  as  Bradford  would  have  sent 
the  Treatise  to  them  for  their  approval ;  to  say  nothing  of  the 
consent  of  Ferrar,  Taylor,  and  Philpot  ?  A  reply  to  Bradford's 
Letter,  however,  from  Bishop  Ridley,  is  extant,  and  therefore  I 
will  here  insert  the  more  important  parts  of  Bradford's  Letter 
and  Ridley's  reply. 

"  Herewithal  I  send  unto  you  a  little  treatise,  which  I  have  made,  that 
you  might  peruse  the  same ;  and  not  only  you,  but  also  ye,  my  other  most 
dear  and  reverend  Fathers  in  the  Lord  for  ever,  to  give  your  approbation, 
as  ye  may  think  good.  All  the  prisoners  hereabout  in  manner  have  seen 
it  and  read  it ;  and  as  therein  they  agree  with  me,  nay  rather  with  the 
truth,  so  they  are  ready  and  will  be  to  signify  it,  as  they  shall  see  you  give 
them  example.  The  matter  may  be  thought  not  so  necessary  as  I  seem  to 
make  it.  But  yet  if  ye  knew  the  great  evil  that  is  like  hereafter  to  come  to 
the  po.'iterity  by  these  men,  as  partly  this  bringer  [Augustin  Berneher]  can 
signify  unto  you,  surely  then  could  ye  not  but  be  most  willing  to  put  hereto 
your  helping  hands.  The  which  thing  that  I  might  the  more  occasion  you 
to  perceive,  I  have  sent  you  here  a  writing  of  Harry  Hart's  own  hand. 
....  In  free  will  they  are  plain  Papists,  i/ea,  Pelagians.  And  ye  know 
that  modicum  fermenti  totam  massam  corrumpit.  They  utterly  contemn 
all  learning.     But  hereof  shall  this  bringer  shew  you  more.     As  to  the 


•  Letters  of  the  Martyrs,  ed.  1837,  pp.  802—305.  This  treatise,  with  a 
second  part,  containing  much  additional  matter,  was  published  by  Archbishop 
Laurence  in  his  "  Authentic  Documents  of  the  Predestinarlan  Controversy." 
Ox£  1819.  Svo.  a  pubUcation  which  I  shall  notice  presently. 


9S  EFFECTS    OF    BAPTISM    IN    INFANTS. 

chief  captains,  therefore,  of  Christ's  Church  here,  I  complain  of  it  unto 
you ;  as  truly  I  must  do  of  you  unto  God  in  the  last  day,  if  ye  will  not,  as 
ye  can,  help  something,  ut  Veritas  doctrinas  maneat  apud  posteros,  in  this 
behalf;  as  ye  have  done  in  behalf  of  matters  expunged  by  the  Papists."* 

To  this  letter  of  Bradford,  expressly  accusing  the  doctrine 
opposed  to  that  of  his  treatise,  of  Pelagianism,  Ridley  replies 
in  one  in  which  he  evidently  sympathizes  with  him  fully  in  the 
controversies  he  had  had  to  sustain  with  his  fellow-prisoners^ 
drawing  no  distinction  on  this  point  of  predestination,  which, 
had  he  disagreed  with  Bradford  on  the  point,  he  would  have 
been  bound  to  do ;  and  in  the  beginning  of  this  letter  refers 
particularly  (among  others)  to  those  "  infected  with  the  errors 
of  the  Pelagians,"  which,  unless  he  had  agreed  with  Bradford 
in  the  justice  of  the  accusation,  he  would  not  have  done.  His 
"vrords  are  these. 

"Whereas  you  write  of  the  outrageous  rule  that  Satan,  our  ghostly 
enemy,  beareth  abroad  in  the  world,  whereby  he  stirreth  and  raiseth  so 
pestilent  and  heinous  heresies,  as  some  to  deny  the  blessed  Trinity,  some 
the  divinity  of  our  Saviour  Christ,  some  the  divinity  of  the  Holy  Ghost, 
some  the  baptism  of  infants,  some  original  sin,  and  to  be  infected  with  the 
errors  of  the  Pelagians^  and  to  re-baptize  those  that  have  been  baptized 
with  Christ's  baptism  already;  alas!  Sir,  this  doth  declare  this  time  and 
these  days  to  be  wicked  indeed !" "As  for  other  the  devil's  gait- 
ropes  that  he  casteth  in  our  ways  by  some  of  his  busy-headed  younkers,  I 
trust  they  shall  never  be  able  to  do  the  multitude  so  great  harm.  For 
blessed  be  God,  these  heresies  before  time,  when  Satan  by  his  servants  hath 
been  about  to  broach  them,  have  by  God's  servants  already  been  so  sharply 
and  truly  confounded,  that  the  multitude  was  never  infected  with  them,  or 
else  where  they  have  been  infected,  they  are  healed  again,  that  now  the 
peril  is  not  so  great.  And  where  you  say,  that  if  your  request  had  been 
heard,  things  (you  think)  had  been  in  better  case  than  they  be ;  know  you 
that  concerning  the  matter  you  mean,  I  have  in  Latin  drawn  out  the  places 
of  the  Scriptures,  and  upon  the  same  have  noted  what  I  can  for  the  time. 
Sir,  in  those  matters  I  am  so  fearful,  that  I  dare  not  speak  farther,  yea,  al- 
most none  otherwise  than  the  very  text  doth,  as  it  were,  lead  me  by  the 
hand.  And  where  you  exhort  us  to  help,  &c.  0  Lord,  what  is  else  in 
this  world  that  we  now  should  list  to  do  ?  I  bless  my  Lord  God,  I  never 
(as  methinketh)  had  more,  nor  better  leisure  to  bo  occupied  with  my  pen  in 
such  things  as  I  can  do,  to  set  forth  (when  they  may  come  to  light)  God's 
glory."t 


•  Letters  of  the  Martyrs,  ed.  1837,  p.  274,  276. 
f    Letters  of  the  Martyrs,  ed.  1837,  pp.  46, 47. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  93 

Bishop  of  Coverdale,  who  first  published  this  letter  in  this 
•'Letters  of  the  Martyrs,"  observes,  in  the  margin,  on  the 
latter  part  of  this  extract,  "He  meaneth  here  the  matter  of 
God's  election,  whereof  he  afterward  wrote  a  godly  and  com- 
fortable treatise  remaining  yet  in  the  hands  of  some,  and 
hereafter  shall  come  to  light,  if  God  so  willed  ;" — an  observa- 
tion which  of  itself  leads  to  the  conclusion  that  Ridley  took  in 
the  main  the  same  ground  as  Bradford  on  this  subject,  for  there 
can  be  little  doubt  that  Miles  Coverdale  would  not  otherwise 
have  called  it  "  a  godly  and  comfortable  treatise."  In  fact, 
however  much  the  letter  may  show  Ridley's  caution  in  his 
statements  on  the  subject,  one  thing  is  clear,  that  he  sympa- 
thized with  Bradford  in  at  least  his  general  views,  and  was  not 
inclined  to  find  fault  with  his  treatise,  but  that  he  preferred 
drawing  up  a  statement  of  his  own  upon  the  matter. 

Indeed,  when  we  consider  in  what  light  Ridley  regarded 
and  acted  towards  Bradford  and  those  that  agreed  with  him  in 
doctrine,  and  at  the  same  time  the  strong  feeling  that  existed 
on  both  sides  on  the  subjects  in  controversy,  we  can  have  no 
reasonable  doubt  as  to  Ridley's  views.  On  Nov.  18,  1552,  he 
thus  writes  to  Sir  W.  Cecil,  Secretary  to  Edw.  VI.,  and  Sir  J. 
Gate,  his  Vice-Chamberlain.  "  Ye  know  both  how  I  did  bestow 
of  late  three  or  four  prebends,  which  did  fall  in  my  time,  and 
what  manner  of  men  they  be  unto  whom  I  gave  them,  GrindaU, 
Bradford,  and  Rogers,  men  known  to  be  so  necessary  to  be 
abroad  in  the  commonwealth,  that  I  can  keep  none  of  them 
with  me  in  the  house."  And  then  noticing  the  report  that 
Grindall  was  about  to  be  made  a  Bishop,  he  asks  to  be  allowed 
to  fill  up  his  place  in  these  terms, — 

"  If  ye  would  know,  unto  whom  I  would  this  dignity  of  our  Church, 
called  the  Chantership,  should  be  given,  surely  unto  any  one  of  these, 
either  unto  Mr.  Bradford,  whom  in  my  conscience  I  judge  more  worthy  to  be  a 
Bishop  than  many  [a  one]  of  us  that  be  Bishops  already  to  be  a  parish  priest; 
or  unto  Mr.  Sampson,  a  preacher;  or  unto  Mr.  Harvey,  a  divine  and 
preacher;  or  unto  Mr.  Grimbold,  a  preacher;  or  unto  Dr.  Lancelot  Ridley, 
s  preacher."     (Works,  pp.  336,  337.) 

The  views  of  all  the  parties  here  mentioned,  are  well  known 
as  having  been  agreeable  to  Bradford's,  except  two,  Harvey  and 
Grimbold,  who,  if  I  recollect  rightly,  have  not  left  any  thing 


94  EFFECTS    OF    BAPTISM   IN    INFANTS. 

from  which  their  views  can  be  ascertained.  Is  it  possible, 
however,  to  suppose,  that  if  Ridley's  doctrinal  views  differed 
from  Bradford's  in  such  important  points  as  those  we  are  now 
considering,  Ridley  would  have  borne  such  a  testimony  to  him 
as  he  here  does  ? 

So  again,  writing  to  him  when  both  were  in  prison,  he 
says, — 

"  Blessed  be  God  that  hath  given  you  liberty  in  the  mean  season,  that 
you  inay  use  your  pen  to  his  glory,  and  to  the  comfort  (as  I  hear  say)  of 
many."  (lb.  p.  364.) 

"  If  it  be  not  the  place  that  sanctifieth  the  man,  but  the  holy  man  doth 
by  Christ  sanctify  the  place,  brother  Bradford,  then  happy  and  holy  shall 
be  that  place  wherein  thou  shalt  suffer,  and  shall  be  with  thy  ashes  in 
Christ's  cause  sprinkled  over  withal.  All  thy  country  may  rejoice  of  thee, 
that  ever  it  brought  forth  such  a  one.  ...  0  good  brother,  blessed  be  God 
in  thee,  and  blessed  be  the  time  that  ever  I  knew  theeP  (lb.  p.  378.) 

And    writing    of  Bradford    to   Augustine   Berneher,   he 

says,— 

"  I  do  not  doubt  but  that  he  for  those  gifts  of  grace  which  the  Lord 
hath  bestowed  on  him  plenteously,  hath  holpen  those  who  are  gone  before 
in  their  journey,  that  is,  hath  animated  them  and  encouraged  them  to  keep 
the  highway,  et  sic  currere  uti  tandem  acciperent  premium.  The  Lord  be 
his  comfort,  whereof  I  do  not  doubt,  and  thank  God  heartily  that  ever  I  was 
acquainted  with  him,  and  that  ever  I  had  such  a  one  in  my  house."  (lb. 
p.  380.) 

These  subsidiary  testimonies  as  to  Ridley's  /views  are  surely 
sufficient  to  show  to  which  school  of  doctrine  he  belonged. 
And  who  are  the  parties  to  whom  Bradford,  Bishop  Ferrar,  Dr. 
Rowland  Taylor,  and  Archdeacon  Philpot  were  opposed  in  this 
matter  ?  Their  very  names  show  the  insignificance  of  the 
party  at  that  time.  "  Their  chief  man^''  says  Strype,  "  was 
Harry  Hart;  who  had  written  something  in  defence  of  his 
doctrine.  Trewe  and  Abingdon  were  teachers  also  among 
them  ;  Kemp,  Gibson,  and  Chamberlain  were  others."  (Cran- 
mer,  350.)  And  to  Trewe's  "  Narrative  of  the  Contention," 
pointing  out  the  "  enormities"  of  Bradford's doctrme,  (answered 
by  Bradford  in  the  treatise  above  referred  to,)  the  following  are 
the  names  subscribed.  "  John  Trewe,  Thomas  Avington, 
Richard  Harman,  John  Jacksonne,  Henry  Wickham,  Cornelius 
Stevenson,  John  Guelle,  Thomas  Arede,  John  Saxbye,  Robert 


EFFECTS    OF    BAPTISM    IN    INFANTS.  95 

Hitcherst,  Matthew  Hitcherst,  Margery  Rnssell."*    Will  any 
one  afford  us  further  informaflon  as  to  these  parties  ? 

The  last  testimony  which  I  shall  produce,  is  that  of  Arch- 


*  Authentic  Documents  relative  to  the  Predestinarian  Controversy,  with  In- 
troduction by  R.  Laurence,  (afterwards  Archbishop  of  CasbeL)  Oxf  1819.  8vo. 
pp.  69,  70.  I  have  noticed  this  case  somewhat  fully,  on  account  of  the  attempt 
made  in  the  above  work  to  represent  Cranmer,  Latimer,  and  Ridle^',  as  unwilling 
to  sanction  Bradford's  views  in  the  above-mentioned  Treatise,  and  to  raise  the 
opposing  party,  headed  by  Hart  and  Trewe,  into  some  importance.  It  would 
occupy  too  much  space  here  to  rep'y  to  the  arguments  adduced,  which,  however, 
to  my  mind,  are  weak  and  far-fetched  in  the  extreme.  I  must  leave  them  to  be 
met  by  the  positive  testimonies  given  above.  I  will  only  observe,  that  it  is  easy 
to  conceive,  that  there  may  have  been  several  reasons  to  prevent  Cranmer,  Lati- 
mer, and  Ridley  formally  setting  Iheir  hands,  under  thefr  circumstances,  to  Brad- 
ford's Treatise,  besides  disappi-oval  of  its  contents ;  and  that  Ridley,  neither  in 
the  Letter  quoted  above,  nor  in  that  which  the  Archbishop  has  cited  in  addition, 
hints  at  disapproval,  which  he  would  of  course  have  done,  had  he  felt  it. 

There  is  a  passage,  however,  in  this  work  whicli  it  may  be  well  more  par- 
ticularly to  notice.  Dr.  Laurence  says,  "  The  doctrine  which  seems  to  have  been 
a  principal  point  of  controversy  between  the  Predestinarian  and  Anti- Predestina- 
rian party,  and  to  have  proved  most  ofifensive  to  the  latter,  was  that  which  is 
usually  called  the  indefectibility  of  graced  (p.  xl.)  I^ow,  if  instead  of  the  phrase 
"  the  indefectibility  of  grace,"  which,  (though  it  has  certainly  often  been  used  by 
divines,)  is  ambiguous,  and  likely  to  mislead,  inasmuch  as  it  is  very  generally 
granted  that  every  kind  of  grace  is  not  indefectible,  we  insert  the  phrase  the  in- 
defectibility of  true  Christian  faith  and  justification,  Cranmer  was  clearly,  from 
the  passages  given  above,  a  supporter  of  the  doctrine.  Tlie  Archbishop  proceeds 
to  contrast  some  words  of  Careless  and  Ridley,  spoken  shortly  before  their  mar- 
tyrdom, to  illustrate  the  views  of  the  two  parties.  The  words  of  Careless  are, 
"  I  am  most  sure  and  certain  of  my  salvation  by  Jesus,  so  that  my  soul  is  safe 
already,  whatscjever  pains  my  body  may  suffer."  Now  certainly  this  (whatever 
we  may  think  of  it)  is  only  following  out  the  teaching  of  Cranmer  in  the  passages 
given  above.  But  the  extract  which  the  Archbishop  has  selected  out  of  all  the 
numerous  letters  of  Ridley,  written  in  prison,  is  a  singular  specimen  of  the  way 
in  which  a  case  may  be  made  out.     He  says, — "  Contrast  with  this  the  modest 

but  manly  expressions  of  Ridley,  when  contemplating  the  same  event 'I 

know  that  the  Lord's  words  must  be  verified  in  me,  that  I  shall  appear  before  the 
incorrupt  Judge,  and  be  countable  to  him  of  all  my  former  life.  And  although 
the  hope  of  his  mercy  is  my  sheet-anchor  of  eternal  salvation,  yet  am  I  persuaded, 
that  whosoever  wittingly  neglecteth,  and  regardeth  not  to  clear  his  conscience,  he 
cannot  have  peace  with  God,  nor  a  hvely  faith  in  his  mercy.'  Can  we  for  a  mo- 
ment conceive,  that  men  who  expressed  themselves  so  differently  upon  the  same 
occasion,  could  have  coincided  in  the  same  common  sentiments  ?"  But  the  con- 
trast is  a  most  unfair  one,  because  it  is  not  a  contrast  of  similar  passages ;  and 
tliere  is  no  inconsistency  in  the  two.  Tlie  question  Is,  whether  these  cautious 
expressions  of  Ridley,  used  in  a  Letter  to  a  Romanist,  (Works,  p.  339,)  with  only 
on  indirect  reference  to  his  feelings  in  the  pro^spect  of  martyrdom,  really  repre- 
«jn'ed  the  extent  of  his  faith.     And  it  needs  only  a  reference  to  other  passages  in 


96  EFFECTS   OF    BAPTISM    IN    INFANTS. 

deacon  Philpot.  His  agreement  with  Bradford  has  already 
appeared  by  the  letter  which  they  unitedly  addressed  to 
Ridley,  enclosing  a  copy  of  Bradford's  treatise  on  predestina- 
tion for  his  approval.     His  Remains  are  almost  exclusively 

his  Letters  at  this  period  to  see  that  this  was  not  the  case.  Let  us  mark  how  he 
expressed  himself  in  his  "  Farewell."  "  All  ye,"  he  says,  "  that  be  my  true  lovers 
and  friends  rejoice,  and  rejoice  with  me  again,  ....  that  for  his  Son's  sake  .... 
he  hath  vouchsafed  to  call  me  ....  unto  this  high  dignity  of  his  true  prophets, 
of  his  faithful  apostles,  and  of  his  holy,  elect,  and  chosen  martyrs."  (Works,  p. 
398.)  "  Ye  that  be  my  kinsfolk  and  countrymen,  know  yc  ....  that  ye  have 
and  shall  have,  by  God's  grace,  ever  cause  to  rejoice  and  to  thank  God  highly, 
and  to  think  good  of  it,  and  in  God  to  rejoice  with  me,  your  flesh  and  blood, 
whom  God  of  his  gracious  goodness  hath  vouchsafed  to  associate  unto  the  blessed 
company  of  his  holy  martyrs  in  heaven."  (lb  )  This  surely  is  quite  as  strong,  to 
say  the  least,  as  the  language  of  Careless. 

But  certainly  the  Archbishop  could  never  have  read  the  passages  I  have 
given  above  from  Cranmer,  when  he  penned  the  following  sentence.  "  But,  in- 
deed," he  proceeds,  "  those  [i.  e.  the  sentiments]  of  Ridley  as  well  as  of  Cranmer, 
upon  this  much  controverted  topic,  are  sufficiently,  I  apprehend,  developed  in 
the  following  words  of  our  Funeral  Service ;  '  Suffer  us  not  at  our  last  hour  for 
any  pains  of  death  to  fall  from  Thee ;'  words,  which  so  plainly  indicate  the  pos- 
sibility of  falling  from  grace  even  in  the  very  hour  of  death,  that  the  ingenuity 
neither  of  ancient  nor  of  modern  Calvinists  has  ever  been  able  to  explain  them 
away.*  That  is,  we  are  to  suppose,  that  Cranmer  and  Ridley  held  that  the  true 
children  of  God,  the  living  members  of  Christ,  may  apostatize  and  cease  to  be 
so  through  the  pains  endured  in  the  hour  of  death.  Such  a  thought,  I  believe, 
our  Reformers  would  have  repelled  with  horror,  nor  do  I  think  that  the  words 
refer  to  actual  apostacy,  but  to  a  loss  of  active  trust  in  God's  mercy  and  pro- 
mises. And  the  Archbishop  has  himself  supplied  the  best  answer  to  his  own 
statement  For  (meeting  a  supposed  reply  to  his  arguments,)  he  says, — "  The 
passage  in  which  tliey  [the  words  in  question]  are  found  was  taken  from  a  Ger- 
man Hymn  of  Luther,  composed  as  a  kind  of  poetical  paraphrase  upon  another 
very  ancient  one,  in  the  Offices  of  the  Romish  Church.  The  words  of  Luther  in 
the  latter  part  of  this  Hymn  are  ....  [he  gives  the  German,  and  himself 
translates  thus,]  '  0  holy  Lord  God,  0  holy  mighty  God,  0  holy  merciful  Saviour, 
thou  God  eternal,  suffer  us  not  to  fall  from  the  consolation  of  true  faith!  To 
ascertain,  therefore,  the  precise  meaning  of  the  terms  in  our  own  Liturgy,  nothing 
more  seems  requisite  than  to  compare  them  with  the  original."f  Precisely  so ; 
and  we  find  that  the  fall  meant  is  not  final  apostasy,  but  a  fall  from  such  a  faith 
as  brings  consolation  and  peace  with  '\i."\ 

We  must  also  recollect  that  the  parties  alluded  to  by  the  Archbishop  hold  it 
to  be  the  Christian's  duty  to  seek  of  God  in  prayer  the  aid  and  blessings  he  needs, 


•  Authentic  Documents ;  Introd.  p.  xii.     Also  Bampton  Lect  8rd  ed.  p.  881. 
f  Bampton  Lect.  p.  881. 

X  Compare  the  translation  of  Heb.  xii.  6  and  12,  as  given  by  Ridley.  (Works, 
p.  424.) 


Bf  PEOTS    OF   BAPTISM   IN   INFANTS.  97 

occupied  with  other  subjects,  but  there  are  a  few  passages 
which  clearly  show  his  mind  on  the  points  in  question,  and 
one  of  them  (considering  his  position  and  learning)  proves 
much  more  than  his  own  view,  and  will  be,  I  think,  considered 
by  impartial  readers  as  decisive  of  the  question  we  are  here 
discussing. 

The  first  I  shall  quote  is  from  one  of  his  letters,  touching 
upon  the  subject  rather  incidentally  than  directly,  and  in  the 
form  of  a  caution  to  those  who  abused  the  doctrine. 

" Some  other,''  he  says,  "there  be,  that  for  an  extreme  refuge  in  their 
evil  doings,  do  run  to  God's  predestination  and  election,  saying,  that  if  I 
be  elected  of  God  to  salvation,  I  shall  be  saved,  whatsoever  I  do.  But  such 
be  great  tempters  of  God,  and  abominable  blasphemers  of  God's  holy  elec- 
tion ]  and  cast  themselves  down  from  the  pinnacle  of  the  temple  in  pre- 
sumption, that  God  may  preserve  them  by  his  angels  through  predestina- 
tion. Such  verily  may  reckon  themselves  to  be  none  of  God's  elect  child- 
ren, that  will  do  evil  that  good  may  ensue,  whose  damnation  is  just,  as  St. 
Paul  saith.  God  's  predestination  and  election  ought  to  be  with  a  simple  eye 
considered,  to  make  us  more  warily  to  walk  in  good  and  godly  conversation 
according  to  God's  word,  and  not  to  set  cock  in  the  hoop,  and  put  all  on 
God's  back,  to  do  wickedly  at  large :  for  the  elect  children  of  God  must 
walk  in  righteousness  and  holiness,  after  that  they  be  once  called  to  true 
knowledge ;  for  so  saith  St.  Paul  to  the  Ephesians,  that  God  '  hath  chosen 
us  before  the  foundations  of  the  world  were  laid,  that  we  should  be  holy 
and  blameless  in  his  sight.'  Therefore  St.  Peter  willeth  us  through  good 
works  to  make  our  vocation  and  election  certain  to  ourselves,  which  we  know 
not  but  by  the  good  working  of  God's  spirit  in  us  according  to  the  rule  of 
the  Gospel;  and  he  that  transformeth  not  himself  to  the  same  in  godly 
conversation,  may  justly  tremble  and  doubt  that  he  is  none  of  the  elect 
children  of  God,  but  of  the  viperous  generation,  and  a  child  of  darkness. 
For  the  children  of  light  will  walk  in  the  works  of  light,  and  not  of 
darkness:  though  they  fall  they  do  not  lie  still."* 

however  much  he  may  feel  assured  that  they  are  his  by  promise.  The  use  of 
such  prayers,  therefore,  is  no  proof  that  the  party  using  them  does  not  hold  the 
doctrine  objected  to. 

But,  to  give  the  last  merciful  stroke  to  this  sorry  argument,  the  fact  is,  that 
the  very  same  expressions  were  inserted  by  the  Puritans  in  their  Liturgy.  In  the 
final  prayer  of  the  Baptismal  Service,  we  read, — "  We  beseech  thee,  that  thou 
wilt  confirm  this  thy  favoiu*  more  and  more  towards  us,  and  take  this  infant  into 
thy  tuition  and  defence,  ....  and  never  suffer  him  to  fall  away  from  thee  : 
but  that  he  may  know  thee  continually  to  be  his  merciful  Father,  through  thine 
Holy  Spirit  working  in  his  heart ;  by  whose  divine  power  he  may  so  prevail 
against  Satan  that,  in  the  end,  obtaining  the  victory,  lie  may  be  exalted  into  the 
liberty  of  thy  kingdom." — (Hall's  Reliq.  Liturg.  Vol.  1.  p.  50.) 

t  Philpot's  Works,  P.  S.  ed.  pp.  223  224. 
7 


OT  EFFECTS    OF   BAPTISM    IN    INFANTS. 

The  next  passage,  however,  is  more  directly  to  the  poinfc. 
In  his  fifth  examination  before  Q,ueen  Mary's  Commissioners^ 
in  1555,  occurs  the  following  colloquy, — 

"  Philpot ....  By  this  I  know  we  are  of  the  truth ;  for  that  neither  by 
reasoning,  neither  by  writing,  your  synagogue  of  Rome  is  able  to  answer. 
Where  is  there  one  of  you  all,  that  ever  hath  been  able  to  answer  any  of  the 
godly  learned  ministers  of  Germany,  who  have  disclosed  your  counterfeit 
religion  ?  Which  of  you  all  at  this  day  is  able  to  answer  Calvin's  Institu- 
tions who  is  minister  of  Geneva  ? 

"  Dr.  Saverson.  A  godly  minister  indeed  of  receipt  of  cutpurses  and 
runagate  traitors  !  And  of  late,  I  can  tell  you,  there  is  such  contention 
fallen  between  him  and  his  own  sects,  that  he  was  fain  to  flee  the  town, 
about  predestination.     I  tell  you  truth,  for  I  came  by  Genera  hither. 

"  Philpot. — I  am  sure  you  blaspheme  that  godly  man,  and  that  godly 
church,  where  he  is  minister;  as  it  is  your  church's  condition,  [custom,] 
when  you  cannot  answer  men  by  learning,  to  oppress  them  with  blasphe- 
mies and  false  reports.  For,  in  the  matter  of  predestination,  he  is  in  none 
other  opinion  than  all  the  doctors  of  the  Church  be  agreeing  to  the  Scrip- 
turesP  * 

This  is  decisive  as  to  his  own  views  at  least. 

But  the  passage  which  I  shall  now  give  is  still  more  to  the 
point,  as  it  contains  an  express  testimony  as  to  the  views  of  our 
Church  in  this  matter  in  King  Edward's  days.  In  his  last 
Examination  we  find  the  following  ; — 

"  Philpot.  .  .  .  Christ  did  prophesy  that  in  the  latter  days  there 
should  come  false  prophets  and  hypocrites,  as  you  be. — Coventry.  Your 
church  of  Geneva,  which  ye  call  the  Catholic  Church,  is  that  which 
Christ  prophesied  of. — Philpot.  I  allow  the  Church  of  Geneva,  and  the 
doctrine  of  the  same  ;  for  it  is  una,  Catholica,  et  apostolica,  and  doth  fol- 
low the  doctrine  that  the  apostles  did  preach  ;  and  the  doctrine  taught 

AND  PREACHKD    IN    KiNG    EdWARD's    DAYS    WAS    ALSO    ACCORDING    TO    THE 
SAME."  t 

If  this  is  not  conclusive  upon  the  question  at  issue,  it  is 
difficult  to  conceive  what  would  be. 

The  bearing  of  these  testimonies  upon  the  question  of  the 
general  tone  of  doctrine  prevailing  in  our  Church  in  the  time 
of  Edward  VI.,  and  consequently  on  that  of  the  interpretation 
of  our  Formularies  most  suited  to  the  views  of  our  Reformers, 
I  leave  to  the  judgment  of  the  reader.     He  will  bear  in  mind 

•  lb.  pp.  46, 46.  t  lb.  p.  J68. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  99 

that  I  have  no  desire  to  maintain  any  rigidly  exclusive  view  of 
the  doctrine  maintained  in  our  Formularies,  but  that  my  ob- 
ject is  to  show  what  was  the  general  tone  or  character  of  the 
doctrine  they  were  intended  to  favor.  I  believe  that  they 
were  drawn  up  so  as  to  admit  of  some  latitude  of  interpreta- 
tion in  the  points  controverted  among  the  Reformers,  and  so 
as  neither  to  exclude  Melancthon  nor  Calvin ;  and  conse- 
quently that  different  views  were  allowed  to  be  inculcated  in 
our  Church  upon  such  points ;  but  at  the  same  time  I  cannot 
understand,  how  any  impartial  reader  can  doubt,  that  their 
bias  and  intended  tendency  are  towards  what  is  now  ordinarily 
understood  by  the  phrase  "moderate  Calvinism." 

Before  I  pass  on,  however,  I  would  just  add  a  caution  as  to 
the  way  in  which  this  subject  is  often  dealt  with  by  writers 
on  the  other  side.  To  refute  their  statements  at  length,  would 
occupy  a  space  which  I  have  not  here  to  give  them.  But  the 
key  to  the  solution  of  the  difficulties  and  objections  they  bring 
against  our  view  of  the  subject,  will  be  found,  I  think,  in  the 
following  remarks.  The  general  view  of  doctrine  which  pre- 
vailed among  our  early  divines  is  encumbered,  in  the  writings 
of  some  of  the  Reformers,  and  of  those  that  succeeded  them  at 
the  latter  part  of  the  sixteenth  century,  with  notions  and 
phrases  of  a  dangerous  and  unscriptural  character  ;  as,  for  in- 
stance, that  Christ  died  only  for  the  elect,  that  the  predestina- 
tion of  God,  and  not  sin,  is  the  cause,  of  men's  condemnation, 
&c.  Against  these  notions,  it  is  of  course  not  difficult  to  find 
passages  in  the  writings  of  our  Reformers.  The  way,  there- 
fore, in  which  this  argument  has  been  conducted  has  been 
this : — to  connect  these  notions  with  the  views  ordinarily 
known  by  the  term  "  the  doctrines  of  free  grace,"  as  indis- 
solubly  joined  in  one  system  with  them  ;  and  then,  by  the  aid 
of  passages  opposed  to  such  statements,  to  parade  the  appear- 
ance of  a  host  of  witnesses  against  the  whole  system. 

And  further,  inferences  drawn  from  the  doctrine  objected 
to,  which  would  be  disallowed  by  those  who  hold  it,  are  brought 
forward  to  prove  its  opposition  to  statements  of  our  Formu- 
laries or  divines. 

But  such  a  mode  of  treating  the  subject  is  merely  throw- 
ing dust  into  the  eyes  of  the  reader.  It  tends  to  anything 
rather  than  the  establishment  of  trutli. 


100  EFFECTS    OF    BAPTISM    IN    INFANTS, 

Thus  much,  then,  as  to  the  doctrine  of  our  Church  in  the 
time  of  Edward  VI. 

I  now  come  to  the  period  of  the  re-establishment  of  the 
Reformation  on  the  accession  of  Q,ueen  Elizabeth.  This  is  a 
period  which,  in  one  view,  is  of  more  importance  in  connexion 
with  our  present  inquiry  than  that  of  Edward  YL,  inasmuch 
as  the  Formularies  of  our  Church  were  then  revised  and 
settled,  and  have  remained  ever  since  nearly  in  the  state  in 
which  they  were  then  placed.  It  is  scarcely  necessary,  then,^ 
in  showing  the  general  view  of  doctrine  they  were  intended  to 
favor,  to  go  higher  than  the  divines  of  the  Elizabethan  period. 

But  to  detail  all  the  evidences  that  might  be  adduced  on 
the  subject  with  reference  to  this  period,  can  scarcely  be  ne- 
cessary, when  it  is  so  notorious  what  was  the  general  tone  of 
the  doctrine  maintained  by  the  great  body  of  the  ecclesiastical 
rulers  of  our  Church  at  that  time.  In  fact,  those  who  take  an 
opposite  view  of  the  matter  to  that  here  advocated,  are  pecu- 
liarly shy  of  this  period,  and,  if  they  touch  it  at  all,  attempt  tO' 
explain  away  the  difficulties  they  find,  by  supposing  that 
communion  with  the  foreign  Protestant  Churches  had  caused 
the  exiles,  during  the  reign  of  Mary,  to  take  a  more  favorable 
view  of  the  doctrines  of  Calvin. 

"In  prosecuting  this  inquiry,"  [i.e.,  as  to  the  meaning  of  the  17th 
Article,!  says  one  of  them,  "  it  is  intended  to  confine  it  to  the  sense  of  our 
Reformers  in  the  reign  of  Edward  VI.  To  proceed  further,  into  that  of 
Elizabeth,  would  only  be  to  discover,  that  many  of  our  divines,  during  their 
exile  under  Queen  Mary,  were  strongly  tinctured  with  Calvin's  doctrines.'''' 
(Winchester  on  Art.  17.  pp.  1,  2.) 

And  so  Peter  Heylin,  hard  driven  to  account  for  much  that 
took  place  at  this  time,  says  : 

"  Many  of  our  divines,  who  had  fled  beyond  tlie  sea  to  avoid  the  hurry 
of  her  [Q.  Mary's]  reign,  though  otherwise  men  of  good  abilities  in  most 
parts  of  learning,  returned  so  altered  in  their  principles,  as  to  points  of 
doctrine,  so  disaffected  to  the  government  forms  of  worship  here  by  law 
established,  that  they  seemed  not  to  be  the  same  men  at  their  coming 
home,  as  they  had  been  at  their  going  hence  :  yet  such  was  the  necessity 
•which  the  Church  was  under,  of  filling  up  the  vacant  places  and  prefer- 
ments, which  had  been  made  void  either  by  the  voluntary  discession  or 
positive  deprivation  of  the  Popish  clergy,  that  they  were  fain  to  take  in 
all  of  any  condition,  which  were  able  to  do  the  public  service,  without  re- 
lation to  their  private  opinions  in  doctrine  or  discipline,  nothing  bo  much 


EFFECTS    OF    BlPTISM    IN    INFANTS.  IQI 

regarded  in  the  choice  of  men  for  Bishopric!,  Deaneries,  Dignities  in  Cathe- 
dral churches,  the  richest  benefices  in  the  country,  and  places  of  most  command 
and  trust  in  the  Universities,  as  their  known  zeal  against  the  Papists,"  &c.* 

This,  no  doubt,  is  a  very  ingenious  mode  of  accounting  for 
the  "  Calvinism,"  as  it  is  called,  of  that  period ;  but,  not  to 
mention  other  cases,  one,  already  noticed,  and  that  the  case  of 
the  highest  among  them,  is  sufficient  to  show  how  little  ground 
there  is  for  the  remark.  I  mean  the  case  of  Archbishop  Parker, 
who,  in  his  funeral  Sermon  for  Bucer,  especially  praises  the 
soundness  of  his  doctrine. 

But  all  this  is,  in  fact,  nothing  to  the  point.  The  question 
is,  what  their  views  were  ;  not,  how  they  imbibed  them.  And 
if  their  views  were  v/hat  are  called  "  Calvinistic,", (which  is 
■clearly  admitted  in  the  above  passages,)  are  we  to  suppose  that 
the  Formularies  they  voluntarily  established  are  opposed  to 
those  views?  Is  it  credible,  is  it  within  the  bounds  of  reason 
to  suppose,  that  those  who  had  the  re-modelling  of  our  For- 
mularies on  the  accession  of  Queen  Elizabeth,  should  establish 
such  as  they  themselves  could  not  honestly  subscribe,  or  even 
such  as  did  not  favor  their  views  !  The  question  so  com- 
pletely answers  itself,  that  it  would  be  absurd  to  propose  it, 
but  for  the  fact,  that  men,  prepossessed  by  the  prejudices  of 
habit  and  education,  and  judging  from  the  circumstance  that 
almost  the  whole  of  the  wealth  and  power  of  the  National 
Church  have  long  been  in  the  hands  of  divines  of  contrary 
views,  (a  change,  the  origin  and  progress  of  which  are  as  dis- 
tinctly traceable  as  any  event  in  history,)  venture  to  assert 
that  our  Formularies  are  opposed  to  such  doctrines.! 

*  Quinquart.  Hist,  in  Tracts,  p.  609 

f  I  am  not,  of  course,  attributing  here  any  deliberate  dishonesty  to  those 
who  mauitain  a  contrary  view  to  that  here  advocated.  There  are  grounds  readily 
to  be  found  sufficient  to  account  for  the  difference.  The  circumstances  in  which 
our  Reformers  found  themselves  placed,  when  they  had  to  draw  up  Formularies 
for  a  nation,  a  large  proportion  of  whom  were  opposed  to  their  doctrine,  and  yet 
were  bound  by  law  to  worship  according  to  the  prescribed  National  Ritual,  neces- 
Barily  produced  an  effect  upon  their  labors.  They  retained  all  which  it  was 
possible  to  retain  of  the  old  Ritual,  where  the  words  could  be  interpreted  in  what 
they  considered  an  orthodox  sense,  though  bearing  with  the  Romanists  another 
sense.  We  have  a  clear  illustration  of  this  in  the  Consecration  and  Ordination 
Services,  where  (as  I  have  shown  in  my  "  Vindication  of  the  Defence  of  the 
XXXIX.  Articles")  we  have  the  same  language  continued  as  that  which  had 


102  EFFECTS    OF    BAPTISM    IN    INFANTS. 

I  shall  select,  therefore,  a  few  of  the  leading  testimonies 
supplied  by  the  Elizabethan  period  and  the  earlier  part  of  the 
reign  of  James  I.,  in  illustration  of  the  subject  of  this  Chapter. 

The  first  testimony  to  which  I  shall  refer  is  that  of  Nowell's 
Catechism,  as  being  a  book  known  to  have  had  the  highest 
sanction  of  the  ecclesiastical  authorities  of  our  Church  in  the 
time  of  Queen  Elizabeth,  including  that  of  the  Convocation. 
I  have  already,  in  a  former  work,*  noticed  the  fact  that  a  large 
portion  of  this  Catechism  is  taken  almost  verbatim  from  that 
of  Calvin,  and  I  shall  therefore  place  by  the  side  of  some  of  the 
following  extracts  the  passages  in  Calvin  from  which  they  are 
taken. 

NowELLi  Catech.  Calvini  Catech. 

A.  .  .  .  Qui  autem  sunt  in  hac 
fide  firmi,  stabiles,  atque  constantes, 
hi  electi  atque  designati  et  (ut  nos 
loquimur)  praedestinati  erant  ad 
hanc  tantam  felicitatem  ante  posita 


long  been  used  by  the  Romanists,  but  continued  (as  one  of  our  earliest  and  ablest 
primates,  Archbishop  Whitgift,  tells  us)  in  a  very  different  sense  from  that  which 
they  attributed  to  it.  And  this  shows  the  fallaciousness  of  the  rule  laid  down  by 
Mr.  Maskell  in  his  recent  "  Sermon  on  the  Means  of  Grace,"  namely,  that  all  such 
passages  are  to  bo  interpreted  according  to  the  sense  they  bore  previous  to  the 
Reformation,  unless  there  be  some  definite  statement  prohibiting  this  sense  in  our 
Formularies.  Whereas  it  is  surely  obvious,  that  such  passages  ought  to  be  inter- 
preted in  a  sense  agreeable  to  the  general  system  of  doctrine  maintained  by  our 
Reformers.  Tliese  passages,  then,  are  naturally  enough  singled  out  as  the  strong- 
hold of  the  Romanizing  party  among  us ;  their  Romish  interpretation  maintained 
as  the  only  admissible  one ;  and  views  attributed  to  our  Reformers  utterly  ab- 
horrent from  their  system  of  doctrine.  And  to  the  popular  mind,  and  to  those 
prejudiced  in  favor  of  such  views,  there  is  of  course  a  plausibility  in  such  state- 
ments. 

Further,  as  to  the  doctrines  more  immediately  in  question  in  this  Chapter, 
there  are  many  expressions  in  our  Formularies  which  bear  different  senses,  just 
according  to  the  theological  system  of  the  party  who  interprets  them.  This  is 
the  unavoidable  result  of  the  imperfection  of  human  language.  The  "  High 
Church"  school  of  divines,  therefore,  naturally  enough  attaching  to  them  their 
own  sense,  make  them  the  test  of  the  doctrinal  system  of  the  Reformers,  and 
reduce  other  passages  to  the  standard  of  these,  so  interpreted.  But  this  is  surely 
inverting  the  right  order  of  proceeding  in  such  a  case.  It  is  only  by  first  ascer- 
taining the  general  system  of  doctrine  maintained  by  our  Reformers,  that  we  are 
in  a  condition  to  pass  a  correct  judgment  upon  the  meaning  of  many  portions  of 
the  Formularies  they  have  left  us. 

•  Vindication  of  the  "  Defence  of  the  XXXIX  Articles,"  jx  17. 


EFFECTS  OF  BAPTISM    IN    INFANTS. 


103 


niundi  fundamenta:  cujus  rei  tes- 
tem  ipsi  intus  in  animis  habent 
Spiritum  Christi,  fiduciae  hujus 
authorem  pariter  et  pignus  certissi- 
mum.  Cujus  Divini  Spiritus  in- 
fitinctu,  mihi  etiam  certissime  per- 
suadeo  meipsum  quoque  beata  hac 
civitate.  Dei  per  Christum  beneficio, 
gratuito  donatum  esse,  (Ed.  Oxon. 
1795.  8vo.  p.  96.) 

A.  Ecclesia  est  corpus  Reipuh. 
Christianae,  id  est,  universitas  socie- 
tasque  fidelium  omnium.^  quos  Deus 
per  Christum  ad  vitam  perpetuam  ab 
ffitemo  tempore  destinavit.    (p.  97.) 

M.  Ecclesiam  hanc  cur  sanctam 
appellas  ? 

A.  Ut  hac  notione  ab  impiormm 
nefario  ccetu  discernatur.  Quos- 
cunque  enim  Deus  elegit,  in  vita 
ees  sanctitatem  atque  innocentiam 
restituit.  (pp.  97,  98.) 

M.  Potestne  Ecclesia  aliter  cog- 
nesci,  quam  quumfide  creditur  ? 

A.  Hie  quidem  in  symbolo  pro- 
prie  agitur  de  eorum  congregatione, 
guos  Deos  arcana  electione  per 
Christum  sibi  adoptavit ;  qua  Ec- 
clesia nee  oculis  cerni,  neque  ex 
signis  cognosci  perpetuo  potest.  Est 
tamen  et  visibilis  seu  spectabilis 
Dei  Ecclesia,  cujus  nobis  indicia 
notasque  ostendit  atque  pcUefacit.* 
(pp.  101,  102.) 

M.  An  non  omnes  ergo  in  hac 
visibili  ecclesia  sunt  ex  electorum 
ad  vitam  aeternam  numero  ? 

A.  Multi  per  hypocrisin,  et 
siraulationem  pietatis,  in  hanc  se 
sodetatem     adjungunt,    qui    nihil 


P.  [Ecclesia  est]  tjorpus  ac  5octe- 
tas  fidelium  quos  Deus  ad  vitam 
aternam  pradestinavit. 


M.  Porro  Ecclesiam  quo  sensu 
nominas  sanctam  ? 

P.  Quia  scilicet  quoscunque  elegit 
Deus,  eos  joistificat,  reformatque  in 
sanctitatem, uc  vita  innocentiam,  &c. 


M.  Potestne  autem  hac  Ecclesia 
aliter  cognosci  quam  quum  fide  cre- 
ditur ? 

P.  Est  quidem  et  visibilis  Dei 
Ecclesia,  quam  nobis  certis  indiciis 
notisque  descripsit :  sed  hie  proprie 
de  eorum  congregatione  agitur,  quos 
arcana  sua  electione  adoptavit  in 
salutem.  Ea  autem  nee  cernitur 
perpetuo  oculis,  nee  signis  dignos- 
citur. 


•  The  note  of  Bishop  Cleaver,  the  editor  of  the  edition  from  which  I  qooto, 
upon  this  passage  is, — "Frastra  profecto  intelligebat  Nowellus  Symbolum  hlc 
proprie  agere  de  Ecclesia  invisibili,"  Ac  But  his  Lordship  forgot,  perhaps,  that 
the  "  frustra"  aj^lies  not  merely  to  Nowell  personally,  but  the  English  Church  of 
bis  day. 


104 


EFFECTS   OP   BAPTISM   IN   INFANTS, 


minus  quam  vera  ecclesia  membra 
sunt.  Verum,  quia  ubicunque 
verbum  Dei  sincere  docetur,  et 
Sacramenta  rite  administrantur,  ibi 
perpetuo  sunt  aliqui  ad  salutem 
per  Christum  designati,  totum  illura 
coetum  ecclesiam  esse  Dei  cense-^ 
mus:  quum  et  Christus  sese  vel 
duobus  aut  tribus,  qui  suo  nomine 
congregati  fuerint,  adfuturum  polli- 
ceatur  *  (pp.  IDS',  104.) 

M.  Qua)  tandem  [i.  e.  via  qua 
nos  Deus  in  gratiam  recipit]  qufeso? 

A.  Ad  Dei  misericordiam  confu- 
giendum  est,  qua  gratis  nos  in 
Christo,  nullo  nostro  merito,  nee  op- 
erum  respectu,  amore  et  benevolen- 
tia  complectitur :  turn  peccata  nobis 
nostra  condonans,  turn  justitia 
Christi  per  fidera  in  ipsum  ita  nos 
donans,  ut  ob  earn,  perinde  ac  si 
nostra  esset,  ipsi  accepti  simus. 
Divinse  ergo  per  Christum  clemen- 
tise  justitiam  nostram  omnem  accep- 
tam  ferre  debemus.* 


P  .  .  .  .  Itaque  mera  sua  mise- 
ricordia,  nulloque  operum  respectu 
nos  gratis  amplectitur  in  Christo, 
acceptosque  habet,  illius  justitiam 
nobis  acceptam  ferendo,  ac  si  nostra 
esset,  peccata  vero  nostra  nobis  non 
imputando. 


*  The  reader  will  observe  the  pointed  contradiction  here  given  to  Archbishop 
Laurence's  monstrous  statement  that  all  in  the  visible  Church  are  to  be  considered 
as  the  elect. 

\  On  the  words,  "justitia  Christi  .  .  .  nos  donans,"  Bishop  Cleaver  coolly  re- 
marks, "Accuratius  Theologi  recentiores  statuerunt  doctrinam  Justitise  Christi 
nobis  imputat8E  nullo  Scripturarum  fundamento  inniti.  Et  profecto  nos  per 
Christum  justificamur,  vel  justi  eumus  coram  Deo^  eo  quod  Deus  propter  Christum 
nobis  peccata  nostra  non  imputat.  Sua  justitia  ergo  non  tam  donat  nos  Christus, 
quam  nostra  nos  injustitia,  si  ita  dicam,  in  foro  exuit.  Vide  Bulli  Opera,  cum 
annotatis  Grabii."  So  that  Nowell's  Catechism,  sanctioned  by  Convocation,  is  to 
be  corrected  by  Bishop  Bull's  theology  1  But  it  is  of  some  use  to  obtain  so  es- 
pUcit  a  confession  of  their  discrepancy.  Bishop  Cleaver  adds  at  the  end  of  his 
Annotations  (when  noticing  a  remark  on  Ecclesiastical  discipline)  the  following 
curious  note, — "Jam  tandem  video  unde  sensua  hujus  loci  est  petendus,  scilicet  ex 
Oatcchismo  ad  normam  Disciplina;  Genevensis  conscripto,  et  ab  Henrico  Stephano, 
anno  1663,  Greece  et  Latino  excuse:  cui  profecto  non  tantum  formam  ct  rerum 
distributionem  dehebat  Nowellus,  quin  et  non  raro  materiani  ipnam  doctrinamque  : 
et,  quod  lectorcm  ignorarc  minime  velim,  partem  longe  maxlmam  tam  sententiarum 
quam  verborum,  quceaut  explicatione  aut  annotatione  indigere  vidcbantur."  (p.  176.) 
The  announcement  of  the  discovery  in  the  "Jam  tandem  video"  and  the  stopping" 
ehort  at  Henry  Stcpliens,  without  any  idea  of  the  Catechism  being  Calvin's,  ar» 


EFFECTS   OF  BAPTISM  IN  INFANTS. 


105 


M.  Unde  ista  ita  esse  intelli*  M.  Qualiter  ergo  dicis  justiflcari 

gimus?  nos  fide? 

A.  Ex  Evangelic,  quod  Dei  per  P.  Quoniam  dunj  certa  cordis 

Christum     promissiones     continet,       fiducia  amplectimur  Evangelii  pro- 
quibus  dum  fidem,  id  est,  certain      missiones,  hujus,  quam  dice,  justitiae 
animi  persuasionem,  et  stabilem  be-       possessionem   quodanunodo   adipis- 
nevolentiaj  divinae  fiduciam,  qualis       cimur. 
jam  per  totum    Symbolum  est  de- 
Bcripta,  adjungimus,  in  hujus,  quam 
dico,  justitisB  possessionem,  pedem 
quodammodo   ponimus.      (pp.  110, 
111.) 

M.  Non  ergo  inter  hiijus  justitis 
causas  fidem  principem  locum  tenere 
dicis,  ut  ejus  merito  nos  ex  nobis 
justi  coram  Deo  habeamur? 

A.  Nequaquam:  id  enim  esset 
fidem  in  Christi  locum  substituere.  -  n 

Verum  hujtis  justitia  fons  est  Dei 
misericordia,  qua  in  nos  per  Chris- 
tum derivatur :  per  Evangelium  vera 
nobis  offertur,  et  a  nobis  fide,  quasi 
manu,  prehcnditur. 

M.  Fidem  igitur  non  causam  sed 
instrumentum  esse  justitiae  dicis, 
quod  scilicet  Christum,  qui  est  justi- 
tia nostra,  amplectitur,  tam  arcta 
nos  conjunctione  cum  illo  copulans, 
ut  omnium  ejus  bonorum  participes 
faciat. 

A.  Sic  est.  (p.  111.) 

M.  NuUis  ergo  operibus  aut  me- 
ntis Deum  antevertere  possuraus, 
quibus  ilium  ad  benevolentiam  bene- 
ftcentiamque  priores  provocemus  ? 

A.  Nullis  plane.  Nam  nos  Deus 
non  solum  quum  inimici  ejus  esse- 
mus,  id  est,  peccatores,  sed  et  ante 
mundi  jacta  fundamenta  in  Christo 
dilexit  atque  elegit.  Et  hie  est  ille, 
quam    dixi,    justitia    nostra    fons 

ATQUE   ORIGO.    (p.  113.) 

Another  very  remarkable  and  decisive  testimony  is  afforded 


somewhat  curious.    And  the  fact  that  the  Catechism  is  Calvin's,  will  show  ua  at 
once,  how  &r  the  "ezplicationes"  and  "  annotationes"  are  admissible. 


106  EFFECTS    OF    BAPTISM   IN   INFANTS. 

US  by  the  letters  of  Bishop  Jewel,  Archbishop  Grindal,  and 
others,  to  the  foreign  Calvinistic  Reformers. 

On  Feb.  7,  1562,  (just  after  the  Thirty-nine  Articles  had 
-been  passed  in  Convocation,)  Bishop  Jewel  thus  writes  to  Peter 
Martyr,  then  at  Zurich. 

"Now  that  the  full  light  of  the  Gospel  has  shone  forth,  the  very- 
vestiges  of  error  must,  as  far  as  possible,  be  removed  together  with  the 

rubbish,  and,  as  the  saying  is,  with  the  very  dust As  to  matters  of 

doctrine^  we  have  pared  everything  away  to  the  very  quick,  and  do  not  differ 

FROM  TOUR  DOCTRINE  BY  A  NAIl's  BREADTH."  * 

Let  us  proceed  to  the  testimony  of  Archbishop  Grindal, 
successively  Bishop  of  London,  Archbishop  of  York,  and  then 
Parker's  successor  at  Canterbury. 

On  June  6,  1562,  when  Bishop  of  London,  he  writes  thus 
to  Conrad  Hubert  at  Strasburg.  After  speaking  in  high  terms 
of  Bucer,  and  blaming  the  conduct  of  some  of  the  Lutherans 
for  proscribing  "  the  Zuinglians,"  he  adds, — 

"  It  is  astonishing  that  they  are  raising  such  commotions  about  predes- 
tination. They  should  at  least  consult  their  own  Luther  on  '  the  bondage 
of  the  will.'  Fdr  what  else  do  Bucer,  Calvin,  and  Martyr  teach,  that 
Luther  has  not  maintained  in  that  treatise  ?  Unless  perhaps  they  wish  to 
take  refuge  in  some  recantation  of  Luther,  whom  they  all  but  regard  as  a 
God.  Luther  has  indeed  deserved  exceeding  well  of  the  Church,  and  is 
worthy  of  being  celebrated  by  all  posterity.  But  he  would  have  been 
more  eminent  in  my  eyes,  if  these  Canaans  were  not  always  discovering 
the  nakedness  of  their  father,  which  all  godly  persons  desire  to  be  concealed. 
But  do  you,  most  learned  Conreid,  persevere  in  defending  the  fame  of  Bucer, 
and  in  maintaining  the  truth.  The  Lord  will  not  suffer  this  cause,  which 
is  his  own,  to  be  always  kept  under."  f 

•  Zurich  Letters,  P.  S.  ed.  Ist  Ser.  p.  100.  The  original  Latin  is,  "Nunc  vero, 
poatquam  erupit  lux  omnis  evangelii,  quantum  quidem  fieri  potest,  vestigia  ipsa 
erroris  una  cum  ruderibus,  utque  aiunt,  cum  pulvisculo  auferenda  sunt.  .  .  in  dog- 
matis  prorsus  omnia  ad  vivum  resecavimus,  et  ne  unguem  quidem  latum  absumus 
a  doctrina  vestra,"     (lb.  Pt.  2,  p.  59.) 

f  Zurich  Letters,  2d  Ser.,  p.  73.  The  original  Latin  is  as  follows, — "  De  prse- 
destinatione  vero  mirum  est  eos  tantas  tragcedias  excitare.  Consulant  saltern 
Xutherum  suum  in  Servo  Arbitrio.  Quid  aliud  decent  Bucerus,  Calvinus,  Martyr, 
quod  Lutherus  eo  libello  non  docuit  ?  Nisi  forte  ad  ahquam  Lutheri,  quern  tan- 
tum  non  pro  Deo  habefit,  palinodiam  confugere  velint.  Optime  quidem  de  eccle- 
-da  meritus  est  Lutherus,  dignusque  quern  omnis  posteritas  celebret :  esset  autem 
mihi  celebrior,  si  non  isti  Ofaanaani  patria  sui  nuditatem,  quam  omnes  pii  obtectam 


EFFECTS    OF    BAPTISM   IN    INFANTS.  107 

Again,  in  August  1566,  he  thus  writes  to  Henry  Bul- 
linger  ;— 

"  We  "who  are  no-w  Bishops,  <hi  our  first  return,  and  before  we  entered 
•n  our  ministry,  contended  long  and  earnestly  for  the  removal  of  those 
things  that  have  occasioned  the  present  dispute ;  but  as  we  were  unable  to 
prevail,  either  with  the  Queen  or  the  Parliament,  we  judged  it  best,  after 
a  consultation  on  the  subject,  not  to  desert  our  Churches  for  the  sake  of  a 
few  ceremonies,  and  those  not  unlawful  in  themselves,  especially  since  the 
pure  doctrine  of  the  Gospel  remained  in  all  its  integrity  and  freedom ;  in 
which,  even  to  this  day,  (notwithstanding  the  attempts  of  many  to  the  con- 
trary.) WE  MOST  FULLY  AGREE  WITH  YOUR  ChURCHES  AND  WITH  THE  CON- 
FESSION YOU  HAVE  LATELY  SET  FORTH.  And  WO  do  not  regret  our  resolu- 
tion ;  for  in  the  mean  time,  the  Lord  giving  the  increase,  our  Churches  are 
enlarged  and  established,  which  under  other  circumstances  would  have 
become  a  prey  to  the  Eoebolians,  Lutherans^  and  semi-Papists.^'  * 

The  Confession  here  referred  to  is  the  later  Helvetic  Con- 
fession, drawn  up  by  Henry  Bullinger  in  1566  ;  of  course  in 
support  of  what  is  called  the  Calvinistic  system  of  doctrine. 

In  December  1563,  the  Bishop  of  Winchester,  Dr.  Robert 
Horn,  thus  writes  to  Henry  Bullinger  ; — 

'•'  We  have  throughout  England  the  same  ecclesiastical  doctrine  as  your- 
selves^f 

In  confirmation  of  these  statements  we  may  observe  also 
the  following  remark  of  Dr.  John  Parkhurst,  the  Bishop  of 
Norwich,  in  a  letter  to  H.  Bullinger,  in  June,  1574. 

cupiunt,  perpetuo  retegerent.  Tu  vero,  Conrade  doctissime,  perge  in  Buceri  fama 
tuenda,  ac  veritate  propugnanda.  Dominus  non  sinet  banc  causam,  quae  ipsios 
est,  perpetuo  eupprimi."     (lb.  Pt  2,  p.  45.) 

*  Zurich  Letters,  Ist  Ser.  p.  169  ITie  original  Latin  is  as  follows: — "Nos  qui 
nunc  episcopi  sumus,  (eos  dico  qui  in  Germania  et  caeteris  locis  exulaverant,)  in 
prime  nostro  reditu,  priusquam  ad  ministerium  accessiraus,  diu  multumque  con- 
tendebaraus,  ut  ista,  de  quibus  nunc  controvertitur,  prorsus  amoverentur.  Sed 
cum  illud  a  Regina  et  Statibus  in  comitiis  regni  impetrare  non  potuimus,  commu- 
nicatis  consiliis,  optimum  judicavimus  non  deserere  ecclesias  propter  ritus  non 
adeo  multos,  eosque  per  ee  non  impios,  praesertim  quum  pura  evangelii  doctrina 
nobis  Integra  ac  libera  maneret,  in  qua  ad  hunc  usque  diem  (utcunque  multi  multa 
in  contrarium  moliti  sunt)  cum  vestris  ecclesiis  vestraque  confessione  nuper  edita 
PLENissiME  consentimus.  Sed  neque  adhuc  pcenitet  nos  nostri  consilii.  Nam 
interea,  Domino  dante  incrementum,  auctse  et  confirmatse  sunt  ecclesiffi,  qu« 
alioqui  Eceboliis,  Lutheranis  et  Semipapistis  praedse  fuissent  expositse."  (lb.  Pt 
2,  p.  100.) 

\  Zurich  Lett.  Ist  Ser.  p.  135.  The  original  Latin  is, — "Nos  per  totam 
AngUam  eandem  habemus  ecclesiasticam  doctrinam  quam  vos."  (lb.  Pt.  2,  p.  81.) 


108  EFFECTS   OP   BAPTISM   IN   INFANTS. 

"That  Confession  of  true  religion  "which  you  published  in  1566  is  now 
read  in  English,  and  in  the  hands  of  every  one."* 

And  as  the  testimony  of  our  own  Bishops  was  thus  deci- 
sive as  to  the  agreement  of  the  doctrine  of  our  Church  with 
that  of  the  foreign  Caivinistic  Churches,  so  on  the  other  side  did 
the  early  divines  of  those  Churches  profess  the  agreement  of 
their  doctrine  with  that  of  the  Church  of  England. 

Thus  speaks  Beza  in  a  letter  to  Bishop  Grindal  in  f566, — 

"We  consider  that  your  Churches  agree  with  us  in  all  points  of 
doctrine."t 

And  again,  in  a  letter  to  some  person  of  importance  in  Eng- 
land (the  name  is  not  known)  in  1572,  he  writes, — 

"  As  far  as  regards  the  faith  itself  or  the  doctrine  received  in  England  by 
public  consent  and  confirmed  by  Royal  authority,  I  do  not  think  there  is  any 
one  of  those  who  think  sufficiently  correctly  concerning  these  things,  who 
does  not  embrace  it  as  true  and  certain."| 

Thus  also  speaks  Peter  du  Moulin  of  the  French  Reformed 
Church  ; — 

"  I  know  that  under  pretence  that  the  Church  of  England  hath  another 
form  of  discipline  than  ours  is,  our  adversaries  charge  us  that  our  religion 
is  diverse.  But  experience  confuteth  this  accusation,  for  we  assemble  with 
the  Englishmen  in  their  Churches,  we  participate  together  in  the  Holy 
8upper  of  our  Lord ;  the  doctrine  of  their  Confession  is  wholly  agreeable 
unto  ours?''^ 

Another  evidence  of  the  doctrine  of  our  Church  in  the  time 
of  Queen  Elizabeth  is  to  be  found  in  the  fact,  that  the  Bishops 
of  that  period  considered  the  Puritans  as  not  differing  from 
them  in  doctrine^  but  only  in  the  matter  of  rites  and  ceremo- 
nies. Thus  Dr.  Pilkington,  Bishop  of  Durham,  says  of  the 
Puritans  in  1573, — 

*  Zurich  Lett.  Ist  Ser.  p.  804.  "Confessio  ilia  veras  religionis,  quam  1566 
edidisti,  loquitur  Anglice,  et  omnium  manibus  tcritur  "    (lb.  Pt.  2,  p.  178.) 

f  "  Vestras  ecclesias  .  .  .  nobiscum  in  omnibus  doctrine  capitibus  consentirc 
arbitramur."    Ep.  viii.  Tract.  Theol.  vol.  8,  Genev.  1582,  fol.  p.  209.) 

\  "  Quod  ad  fidera  ipsam  sive  doctrinam  istic  publico  consensu  receptam 
Regiaque  auctoritatc  confirmatam  attinet,  nullum  esse  arbitror  eorum  qui  satis 
recte  de  his  rebus  sentiunt,  qui  non  earn  ut  veram  ac  certam  amplectatur."  (Ep. 
69,  lb.  p.  288.) 

§  The  Buckler  of  the  Faith,  or  a  Defence  of  the  Confession  of  Faith  of  the  Re- 
formed Churches  in  France,  by  P.  Du  Moulin.  Translated  into  English.  Lond. 
1620,  4to.  p.  846. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  109 

"  The  doctrine  alone  they  leave  untouched^* 
And  Dr.  Bridges,  when  Dean  of  Salisbury,  in  1587,  (after- 
wards Bishop  of  Oxford,)  says, — 

"  The  controversies  between  the  common  adversaries  [the  Papists]  and 
us,  are  pro  aris  et  focis,  for  matters,  and  that  capital  matters,  of  the  substance 
and  life  of  our  Christian  religion;  not  trifles,  as  some  neutrals  would  bear 

the  people  in  hand Whereas,  the  controversies  betwixt  us  and  our 

brethren  [the  Puritans]  are  matters,  or  rather  {as  they  call  them)  but  manners 
and  forms  of  the  Church's  regiment P\ 

These  last  two  extracts  I  have  already  given  in  a  former 
piiblication,t  but  I  repeat  them  here  as  important  parts  of  the 
chain  of  evidence  to  which  this  chapter  is  devoted. 

For  the  same  reason  I  must  again  notice  the  very  forcible 
testimony  supplied  by  the  Statute  of  the  University  of  Oxford, 
in  1579,  for  "  the  extirpatian  of  every  heresy,  and  the  instruc- 
tion of  youth  in  true  piety, ''^  in  which  it  was  ordered,  that  the 
students  should  use  either  Nowell's  Larger  Catechism,  or 
Calvin's  Catechism,  or  the  elements  of  Christian  Religion,  by 
Andrew  Hyperius,  or  the  Heidelberg  Catechism,  according  to 
the  capacity  of  the  hearers  and  the  pleasure  of  readers.  And 
that  to  these  might  be  added  Bullinger^s  Catechism  for  adults, 
and  Calvin's  Institutions,  or  the  Apology  of  the  Church  of 
Eng^nd  or  the  Articles  of  Religion ;  and  all  Catechisms 
"  opposed  to  this  sound  doctrine,  and  other  superstitious  and 
Papistical  books,"  were  interdicted. § 

•  Lett,  to  Gualter,  July  1573,  in  Zur.  Lett,  let  Ser.  p.  287.  "  Solam  doc- 
trinam  nobis  integram  relinquunt."     (lb.  Ft  2,  p.  168.) 

f  Defence  of  Gov.  establ.  in  Ch.  of  England.    Lond.  1587,  4to.  Pref  p.  3. 

X  Vindication  of  the  "  Defence  of  the  XXXIX  Articles." 

g  1.  Ad  extirpandam  hteresim  quamcunque  et  ad  informandara  in  vera  pietate 
juventutem,  libros  hosce  legendos  censemus  et  statuimus,  viz.,  Catechismum 
Alexandri  Novelli  Majorum  Latine  et  Grzece,  vel  Catechismum  Johannis  Calvini 
Latino  Graece  et  Hebraice,  vel  Elementa  Christianae  Religionis  Audreae  Hyperii- 
vel  Catechesin  Heydelburgensem,  pro  captu  auditorum  et  arbitrio  legentium. 

2.  His  adjungi  possunt  Henrici  Bullingeri  Catechesis  pro  adultis,  et  Institu- 
tiones  Calvini,  vel  Apologia  Ecclesise  Anglicanae,  vel  Articuli  Religionis  in  Synodo 
Londinensi  conscripti  et  authoritate  Regia  editi  cum  explicatione  locorura  commu- 
nium  testimoniis  a  sacra  Scriptura  aut  interdum  e  Patribus  desumptis.  Ad  prl- 
mam  lectionem  juniores,  ad  secundum  provectiores  omnes  nullo  gradu  insignitos 
utringi  volumns. 

8.  Catechismos  omnes,  sancB  huic  doctrinae  contrarios,  aliosque  libros  supersti- 


110  EFFECTS  OF  BAPTISM  IN  INFANTS. 

Another  remarkable  testimony  of  the  same  kind  is  the  fact, 
that  at  the  Convocation  in  1586,  "  the  Archbishop  and  Bishops  " 
agreed  to  certain  "  Orders,"  of  which  the  first  was  this, — 

"  Every  minister  having  cure,  and  being  under  the  degrees  of  Master 
of  Art  and  Bachelor  of  Law,  and  not  licensed  to  be  a  public  preacher,  shall, 
before  the  2nd  day  of  February  next,  provide  a  Bible  and  Bullinger^s 
Decads,  in  Latin  or  English,  and  a  paper-book.  And  shall  every  day  read 
over  one  chapter  of  the  Holy  Scriptures ;  and  note  the  principal  contents 
thereof  briefly  in  his  paper-book.  And  shall  every  week  read  over  one  sermon 
in  the  said  Decads  ;  and  note  likewise  the  chief  matters  therein  contained  in 
the  said  paper  [book] .  And  shall,  once  in  every  quarter  .  .  .  shoio  his  said 
notes  to  some  preacher  near  adjoining,  to  be  assigned  for  that  purpose." 

And  by  the  second  "  Order,"  the  said  preachers  are  to  cer- 
tify to  the  Archdeacon  or  Bishop,  "  who  do  perform  the  said 
exercises,  and  how  they  have  profited  tlierein."* 

And  accordingly,  in  the  following  January  we  find  Dr. 
Aylmer,  Archdeacon  of  London,  and  son  of  the  Bishop,  ordering 
all  ministers,  not  preachers,  in  his  archdeaconry  to  have  "  Bui- 
Unsrer^s  Decads^f 

This  surely  is  a  decisive  proof  what  was  the  character  of 
the  publicly  received  doctrine  of  the  Church  at  that  time. 

From  these  testimonies  as  to  the  public  doctrine  of  the 
Church,  I  pass  on  to  review  the  doctrine  maintained  by  its 
leading  bishops  and  divines  during  the  period  respecting  which 
we  are  now  inquiring.  And  the  only  difficulty  with  which  we 
have  to  contend  arises  from  the  paucity  of  their  writings  ;  for 
80  far  as  testimonies  are  to  be  found  as  to  their  views  on  the 
subject  under  consideration  in  this  chapter,  their  evidence  is 
altogether  such  as  the  proofs  already  adduced  of  the  real  doc- 
trine of  our  Church  would  lead  us  to  expect. 

And  first  let  us  take  the  series  of  Primates  in  the  Sees 
both  of  Canterbury  and  York. 

First,  Archbishop  Parker.  His  writings  unfortunately  are 
not  sufficiently  extensive  to  supply  us  with  the  most  direct 
testimony  to  his  views.     But  still  we  have  what  is  sufficient 

ttoBOs  et  papisticos  legi  et  haberi  interdicimua.  (Ant.  a  Wood,  Hist,  et  Antiq. 
Univ.  Oxon.  vol,  1.  p.  296,  ed.  1674.) 

*  Strype's  Whitgift,  Appendix,  No.  82.  ILL  194,  195.  Ox£  ed.  See  also  Wil- 
kins's  Concilia,  iv.  321. 

f  Strype's  Aylmer,  p.  83. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  m, 

for  the  purpose.  For,  first,  we  have  already  seen  what  was  his 
testimony  to  the  doctrine  of  Bucer,  from  which  we  may  fairly 
infer  his  own.  Again  ;  another  strong  though  indirect  testi- 
mony of  the  Archbishop's  views  is  to  be  found  in  the  books  he 
gave  to  the  Cambridge  University  Library.  0f  four  parcels  of 
25  vols,  each,  the  first  of  which  contained  Bibles,  Concordances, 
Grreek  Scholia,  and  some  historical  works,  and  the  last  some 
Miscellaneous  MSS.,  the  second  and  third  consisted  of  Com-> 
mentaries  on  the  Old  and  New  Testament ;  which  were 
these, — John  Calvin  on  the  Pentateuch,  Munster  on  several 
books  of  the  Bible,  G-ualter  on  the  12  Minor  Prophets,  Calvin's 
Institutions,  Musculus's  Common  Places,  Beza  on  the  New 
Testament,  Erasmus's  Annotations  and  Paraphrase  on  the 
New  Testament,  Calvin's  Harmony  of  the  four  Evangelists, 
Bucer  on  the  four  G-ospels,  Robert  Stephens  on  three  Grospels, 
Zuinglius  on  the  four  Gospels,  Fox  and  Pantaleon's  Martyr- 
ologies.*  No  one  surely  can  read  this  list  without  seeing  at 
once  the  character  of  Parker's  theology. 

Again;  we  have  seen  in  a  preceding  page,  (p.  62,)  the 
notice  taken  by  Parker,  in  a  work  published  towards  the  close 
of  his  career,  of  the  divines  of  the  foreign  "Reformed"  Churches, 
brought  over  here  by  Cranmer,  to  aid  him  in  strengthening 
"  the  evangelical  doctrine  "  in  this  kingdom.  Here  again  we 
have  pretty  good  evidence  of  his  views  in  the  language  he  uses 
respecting  them  ;  so  utterly  opposed  to  that  of  the  divines  who 
call  themselves  "  High  Churchmen." 

And  to  this  may  be  added,  that  his  Chaplain,  Dr.  John 
Man,  translated  by  his  advice  and  encouragement,  the  Common 
Places  of  Musculus,  and  dedicated  the  book  to  the  Archbishop,! 
who  recommended  it  to  the  Church,  as  we  learn  on  the  autho- 
rity of  Haddon  as  quoted  by  Strype.t 

The  successor  of  Parker  in  the  See  of  Canterbury  was 
Grindal,  whose  view  of  the  doctrine  of  our  Church  we  have 
already  seen.  I  add  the  following  as  another  testimony  of  his 
own  views.  It  occurs  in  a  letter  from  him  when  Archbishop 
of  York,  to  Rodolph  Gualter,  in  July  1573. 

*  Strype's  Parker,  book  4,  ch.  42,  iL  409,  410.  Oz£  ed. 
t  Strype's  Parker,  book  4,  c  46,  iL  460,  Oxfl  ed. 
JIU 


112  EFFECTS    OF   BAPTISM  IN   INFANTS. 

"Health  in  Christ,  my  very  dear  master  Gualter.  Your  desire  that 
your  lately  published  Homilies  on  the  First  Epistle  to  the  Corinthians  should 
appear  under  my  name  and  that  of  some  other  very  dear  brethren  and 
fellow-labourers  was  very  gratifying  to  me.  .  .  .  Although  you  are  not 
personally  known  to  me,  you  are  well  known  to  me  by  your  writings,  abound- 
ing  as  they  do  in  singular  erudition  and  learning :  and  on  account  of  the 
excellent  piety  which  they  breathe,  and  I  will  add  too,  on  account  of  our 
most  close  agreement  in  the  true  doctrine  of  Christ,  you  are  most  dear  to 
me."* 

The  next  Primate  was  Dr.  John  Whitgift,  of  whom  it  is 
perhaps  still  less  necessary  than  in  the  case  of  Dr.  G-rindal  to 
say  much  as  to  his  doctrinal  views  ;  he  being  the  Primate  by 
whom  the  famous  "  Lambeth  Articles  "  (well  known,  and  uni- 
versally admitted,  to  be  thoroughly  "  Calvinistic,"  as  it  is  called) 
were  put  forth  in  1595.  I  shall  give  presently  a  further  account 
of  these  articles.  I  will  just  add,  however,  an  extract  from  the 
Archbishop's  "  Defence  of  the  Answer  to  the  Admonition," 
which  may  not  be  so  well  known,  and  which  has  a  direct  and 
important  bearing  on  the  subject  of  this  work.     He  says, — 

"There  are  two  kinds  of  government  in  the  Church;  the  one,  invisible; 
the  other  visible ;  the  one,  spiritual ;  the  other  external.  The  invisible  and 
spiritual  government  of  the  Church  is,  when  God  by  His  Spirit,  gifts,  and 
ministry  of  his  word  doth  govern  it,  by  ruling  in  the  hearts  and  consciences 
of  men,  and  directing  them  in  all  things  necessary  to  everlasting  life :  this 
kind  of  government  indeed  is  necessary  to  salvation,  and  it  is  in  the  Church 

OF  THE  ELECT  ONLY."t 

The  successor  of  Whitgift  was  Dr.  Richard  Bancroft, 
translated  from  London  to  Canterbury  in  1604.  He  was  a 
celebrated  opponent  of  the  factious  proceedings  of  the  Puritans, 
in  matters  of  Church  government  and  discipline.  But  what 
his  view  of  the  doctrine  of  the  Church  of  England  was,  may 
be  judged  from  the  exposition  of  the  Articles  published  in  1607, 
by  his  Chaplain  Thomas  Rogers,  with  a  dedication  to  him  ;  a 
book  which  (we  are  told  by  a  contemporary)  "  camo  abroad 
with  injunction  from  the  Archbishop  that  then  was  [Dr.  Ban- 
croft] that  there  should  be  one  of  them  bought  for  every  parish 
in  the  Province  of  Canterbury. ^^t 

•  Zurich  Lett.  Ist  Ser.  p.  293 "propter  arctissimam  in  vera  Christ! 

doctrina  consensioncm  cariasimus."    (lb.  Pt.  2.  p.  171.) 
f  Defence  of  Answer  to  Admonition,  1674,  fol.  p.  80. 
X  Dr.  Burgcs's  Baptiflraal  Ucgeneration  of  Elect  Infants.    Ox£  1629, 4to.  p.  68. 


EFFECTS    OF   BAPTISM    IN   INFANTS.  113 

I  will  give  a  few  extracts  from  Rogers's  Commentary  on  the 
17th  Article. 

"  They  which  are  predestinate  unto  salvation  cannot  perish," 

"  Wander  then  do  they  from  the  truth  which  think, — 

"  That  the  very  elect  totally  and  finally  may  fall  from  grace  and  be 
damned ; 

"  That  the  regenerate  may  fall  from  the  grace  of  God,  may  destroy  the 
temple  of  God,  and  be  broken  oflF  from  the  vine  Christ  Jesus ;  which  was 
one  of  Glover's  errors ; 

"  That  the  number  of  those  which  be  predestinate,  may  both  increase , 
and  be  diminished :  so  thought  the  Pelagians." 

"  Of  the  mere  will  and  purpose  of  God,  some  men  in  Christ  Jesus  are 
elected,  and  not  others  unto  salvation. 

"  The  proof  from  God's  word. 

"  In  the  Scripture  we  read  of  man's  predestination  the  cause  efficient  to 
be  the  everlasting  purpose  of  God:  Rom.  ix.  11,  Eph.  i.  5,  2  Tim.  i.  9: 
the  cause  formal,  God  his  infinite  mercy  and  goodness;  Exod.  xxxiii.  19, 
Rom.  ix.  15  :  the  cause  material,  the  blood  of  ChrLst;  Eph.  i.  4,  5;  1  Tim. 
i.  18,  20:  the  cause  final  or  end,  why  both  God  the  Father  hath  loved, 
and  Christ  for  his  elect  hath  sufiercd  is  the  glor>'  of  God;  Eph.  i.  6,  Prov. 
xvi.  4  :  and  the  salvation  of  man ;  Rom.  -vdii.  29,  Rom.  ix.  21. 

"  And  this  do  all  the  Churches  militant  and  reformed,  with  a  sweet  con- 
sent testify  and  acknowledge. 

"  Hereby  is  discovered  the  impiety  of  those  men  which  think  that, 

*  *  *  tP  w 

"  God  beheld  in  every  man  whether  he  would  use  his  grace  well  and  be- 
lieve the  gospel  or  no ;  and  as  he  saw  a  man  affected,  so  did  predestinate, 
choose,  or  refuse  him. 

"  Besides  his  will  there  was  some  other  cause  in  God,  why  he  chose  one 
and  cast  off  another  man  ;  but  this  cause  is  hidden  from  us." 

"  They  who  are  elected  imto  salvation,  if  they  come  unto  years  of 
discretion,  arc  called  both  outwardly  by  the  word,  and  inwardly  by  the 
Spirit  of  God. 

"  Though  true  it  be,  the  Lord  knoweth  all  and  every  of  his  elect ;  yet 
hath  he  revealed  unto  us  certain  notes  and  tokens,  whereby  we  may  see  and 
certainly  know,  whether  we  be  of  that  number  or  not.  For  such  as  be  or- 
dained unto  everlasting  life,  if  they  live  long  in  this  world,  they  one  time 
or  other  be  called  unto  the  knowledge  of  salvation,  by  the  preaching  of 
God's  word  ;  they  obey  that  calling,  through  the  operation  of  the  Holy 
Ghost  working  within  them :  they  feel  in  their  souls  the  same  Spirit  bear- 
ing witness  unto  their  spirits,  how  they  are  the  children  of  God ;  and  finally 
they  walk  religiously  in  all  good  works 

"  Sundry  adversaries  hath  this  truth,  and 

"  First  the  Papists,  who  teach  that  none  are  to  think  or  persuade  them- 
selves, that  they  are  of  the  number  of  the  Predestinate  unto  salvation,  but  to 
be  ever  doubtful  thereof. ^^ 

8 


114  EFFECTS    OF    BAPTISM    IN    INFANTS. 

"  The  Predestinate  are  both  justified  by  faith,  sanctified  by  the  Spirit^ 
and  shall  be  glorified  in  the  life  to  come." 

"  This  doctrine  of  Predestination  is  to  the  godly  full  sweet,  pleasant^ 
and  comfortable,  because  it  greatly  confirmeth  their  faith  in  Christ,  and 
increaseth  their  love  toward  God  .  .  .  But  to  the  wicked  and  reprobate 
the  consideration  hereof  is  very  sour,  unsavory  and  most  uncomfortable,  as 
that  which  they  think  (though  very  untruly  and  sinfully)  causeth  them 
either  to  despair  of  his  mercy,  being  without  faith,  or  not  to  fear  his  justice, 
being  extremely  wicked :  whereas,  neither  from  the  word  of  God,  nor  any 
confession  of  the  Church,  can  any  man  gather  that  he  is  a  vessel  of  WTath, 
prepared  to  damnation  ;  but  contrary- wise  by  many  and  great  arguments 

may  persuade  himself  that  God  would  not  his  destruction 

Therefore  they  are  to  be  taken  as  much  out  of  the  way,  which  say  that 
this  doctrine  leadeth  either  unto  desperation,  which  is  without  all  comfort, 
or  unto  looseness  of  life,  and  so  unto  Atheism ;  and  therefore  to  be  pub- 
lished neither  by  mouth  nor  book  ;  and  so  thought  both  the  Pelagians  and 
the  Predestinates  (a  sort  of  heretics  so  called)  in  old  time,  and  the  Family 
»  of  Love  in  our  days,  who  term  the  doctrine  of  Predestination  a  licentious 
doctrine,  and  say  it  filleth  all  the  prisons  almost  in  England."  * 

Without  going  further,  these  extracts  are,  I  suppose,  amply 
sufficient  to  show  the  view  of  doctrine  maintained  in  this,  the 
first  and  publicly  authorized,  Exposition  of  the  Thirty-nine 
Articles,  and  one  which  Archbishop  Bancroft  ordered  all  the 
parishes  in  his  province  to  supply  themselves  with. 

In  1610  Bancroft  was  succeeded  by  Dr.  George  Abbot, 
whose  views  of  doctrine  it  is  quite  unnecessary  to  prove,  as  they 
are  well  known  to,  and  recognized  by,  all  parties  as  beih^ 
decidedly  Calvinistic. 

I  now  pass  to  the  Archbishops  of  York  during  the  same 
period. 

Of  the  first,  Dr.  Thomas  Young,  I  find  no  remains  or  notice 
.,  from  which  his  views  are  to  be  gathered. 

His  successor  was  Grrindal,  whose  case  has  already  been 
considered. 

The  successor  of  Grindal  was  Dr.  Edwin  Sandys.  Scarcely 
anything  has  come  down  to  us  of  his  writings  except  some 
sermons,  and  it  is,  of  course,  seldom,  except  through  contro- 
versial works,  that  we  are  able  to  prove  the  precise  views  of 


*  The  faith,  doctrine,  and  religion  professed  and  protected  in  the  realm  of 
England,  <bc.  See  on  Art.  11.  I  have  quoted  from  the  edition  published  in 
1626,  4to. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  llj 

«ny  one  on  the  points  we  are  now  considering.  Judging  how- 
•ever  both  from  his  sermons  and  conduct,  it  will  I  think  be 
admitted,  that  there  can  be  little  doubt  that  his  theology  was 
like  that  of  his  predecessor.  And  a  passage  in  one  of  his  ser- 
mons certainly  expresses  that  view  of  doctrine,  where  he  says 
that  "  holiness  is  the  endoi  our  election."* 

The  next  that  filled  the  Archiepiscopal  chair  at  York  was 
John  Piers,  of  whom  nothing  remains  by  which  to  judge  of  his 
doctrine. 

Pier's  successor  was  Dr.  Matthew  Hutton,  who  was  ap- 
pointed in  1594.  Here  again  we  have  decisive  testimony  as 
to  the  doctrine  held,  Dr.  Hutton  having,  as  Arch\iishop  of  York, 
united  with  Whitgift  in  the  publication  of  the  Lambeth  Arti- 
cles, and  left  a  treatise  written  in  favor  of  the  theological 
views  therein  maintained  ;  to  which  I  need  only  here  refer  the 
^ceader.t 

These  were  all  that  held  the  See  during  the  reign  of  Eliza- 
beth ;  but  I  may  add,  that  in  1605,  Hutton  was  succeeded  at 
York  by  Dr.  Tobie  Matthew.  Of  the  writings  of  this  able  and 
excellent  prelate,  but  one  Sermon  was  printed,  which  was  a 
reply  to  Campjan.  He  left,  however,  a  large  number  of  sermons 
an  MS.,  two  of  which  were  printed  not  long  since  in  the  pages  of 
e  periodical  publication.^  The  general  character  of  his  doc- 
trinal system  may  be  easily  gathered  from  them,  and  it  is 
evidently  similar  to  that  of  his  predecessors. 

An  uninterrupted  succession,  then,  of  such  prelates  in  the 
Archiepiscopal  Sees  of  Canterbury  and  York,  for  so  many  years 
from  the  commencement  of  the  restoration  of  our  Reformed 
Church  on  the  accession  of  Queen  Elizabeth,  is  surely  of  itself 
a  very  strong  testimony  as  to  the  character  of  the  doctrine 
then  maintained  among  us  as  the  established  doctrine  of  our 
Church. 

I  am  not  here  attempting  to  accumulate  all  the  evidences 
that  might  be  adduced  on  this  subject,  otherwise  it  would  be 

»  Sandys'  Works,  P.  S.  ed.  p.  190. 

f  Brevia  et  dilucida  explicatio  verae,  cert®,  et  consolationis  plensB  doctrinse  d« 
Hectione,  Praedestinatione,  ac  Reprobatione.    Hardrovici,  1613,  12mo. 

X  The  Christian  Observer  for  October,  November,  December  and  Appendix 
for  1847,  , 


116  EFFECTS   OF    BAPTISM    IN    INFANTS. 

necessary  to  show,  how  completely  the  evidence  we  have  as 
to  the  views  of  their  brethren  on  the  Episcopal  Bench,  shows 
that  the  series  of  Archbishops  may  be  taken  as  correct  repre- 
sentations of  the  great  body,  if  not  the  whole,  of  their  brethren. 
Their  doctrine  may  fairly  be  considered  as,  for  that  period^  a 
test  of  the  general  character  of  the  theology  of  those  appointed 
to  the  Episcopal  Bench.  Nor  is  it  possible  to  obtain  many 
testimonies  of  any  kind  to  the  views  of  the  Bishops ;  inas- 
much as  few,  comparatively,  of  the  prelates  of  that  period 
have  left  anything  behind  them  in  print  from  which  their  doc- 
trine may  be  deduced.  Of  those  appointed  during  the  whole 
of  the  first  fifty  years  after  the  accession  of  Q,ueen  Elizabeth, 
I  can  find  but  twenty-nine  of  whom  there  are  any  remains^ 
and  of  these  but  twelve  where  those  remains  are  more  than 
three  or  four  sermons  or  letters,  namely,  James  Pilkington,  of 
Durham ;  Robert  Horn,  of  Winchester ;  T.  Cooper,  of  Win- 
chester ;  T.  Bilson,  of  Winchester ;  Lancelot  Andrewes,  then 
of  Ely ;  W.  Alley,  of  Exeter ;  I.  Woolton,  of  Exeter ;  W 
Barlow,  of  Lincoln  ;  F.  Godwin,  then  of  Llandaff ;  J.  Bridges^ 
of  Oxford  ;  J.  Jewel,  of  Salisbury ;  and  G-ervase  Babington, 
of  Worcester.  Of  these,  it  will,  I  think,  be  found,  that  the 
doctrine  of  all  who  have  spoken  on  the  subject,  (excepting,  to 
a  certain  extent,  Andrewes,  who  was  appointed  when  the  stream 
was  beginning  to  turn,)  is  similar  to  that  of  the  occupants  of 
the  Archiepiscopal  Sees.  And  the  same  might,  I  believe,  be 
said  of  the  remainder  of  the  twenty-nine.  The  case  of 
Andrewes  I  shall  presently  notice. 

I  cannot  think  it  necessary,  however,  to  the  establishment 
of  the  fact  I  am  now  endeavoring  to  prove,  to  enter  further 
into  the  views  maintained  at  that  period  by  the  Episcopal 
Bench  as  a  body. 

I  now  proceed  briefly  to  notice  the  character  of  the  theo- 
logical views  taught  by  the  Regius  and  Margaret  Professors  of 
Theology  at  the  two  Universities. 

I  begin  with  Oxford,  and  the  Regius  Professors  of  Theology 
there.  The  first  in  the  time  of  Edward  VL  was  Peter  Martyr, 
of  whose  views  it  is  unnecessary  to  say  a  word.  He  was  suc- 
ceeded, of  course,  by  Roman  Catiiolics,  in  the  reign  of  Mary. 
The  first  appointed  on  the  accession  of  Elizabeth  was  Laurence 


EFFECTS    OF    BAPTISM    IN    INFANTS.  117 

Humphrey,  of  whom  the  High  Church  biographer,  Anthony 
"Wood,  gives  the  following  account : — 

"  The  truth  is,  that  from  the  city  of  Zurich  (remarkable 
for  the  preachings  and  death  of  Zwinglius)  and  the  correspon- 
dence that  he  had  at  Greneva,  he  brought  back  with  him,  at 
his  return  into  England,  so  much  of  the  Calvinian,  both  in 
doctrine  and  discipline,  that  the  best  that  could  be  said  of  him 
was,  that  he  was  a  moderate  and  conscientious  non-conform- 
ist." He  "  sowed  also  in  the  Divinity  school  such  seeds  of 
Calvinism,  and  labored  to  create  in  the  younger  sort  such  a 
strong  hatred  against  the  Papists^  as  if  nothing  but  divine 
truths  were  to  be  found  in  the  one,  and  nothing  but  abomina- 
tions were  to  be  seen  in  the  latter."  "  Sure  it  is,  that  Hum- 
prey  was  a  great  and  general  scholar,  an  able  linguist,  a 
deep  divine ;  and  for  his  excellency  of  style,  exactness  of 
method,  and  substance  of  matters  in  his  writings,  he  went 
beyond  most  of  our  theologists."  An  he  then  adds  the  high 
character  given  of  him  by  Archbishop  Tobie  Matthew.*  Such 
was  the  first  Regius  Professor  on  the  accession  of  Queen 
Elizabeth. 

In  1589  he  was  succeeded  by  Thomas  Holland,  of  whom 
Wood  says — 

"  He  was  esteemed  by  the  precise  men  of  his  time  and 
after,  another  Apollos,  mighty  in  Scriptures,  and  so  familiar 
with  the  Fathers,  as  if  he  himself  was  a  Father ;  and  in  the 
Schoolmen,  as  if  he  had  been  a  seraphical  doctor."t  But  he 
held  the  same  doctrinal  views  as  his  predecessor ;  for  Wood, 
speaking  of  his  successor  Robert  Abbot,  says,  he  was  "  a  more 
moderate  Calvinian  than  either  of  his  two  predecessors,  Hol- 
land and  Humphrey,  in  the  divinity  chair,  w-ere,  which  he  ex- 
pressed by  countenancing  the  sublapsarian  way  of  Predesti- 
nation."!: 

We  have  here,  then,  a  testimony  as  to  the  views  of  his  suc- 
cessor, Robert  Abbot,  appointed  Professor  in  1612.  The  only 
improvement  (in  Wood's  view)  in  the  occupant  of  the  chair, 
was  that  Abbot  "  countenanced  the  sublapsarian  way  of  pre- 
destination."    And  he  is  compelled  to  bear  the  same  testimony 

•  Athen.  Oxon.  L  667 ;  ed.  Bliss.         f  lb.  ii.  111.  X  W-  ib.  u.  228- 


118  EFFECTS    OF    BAPTISM   IN    INFANTS. 

to  his  character  and  learning  as  in  the  case  of  his  predeces- 
sors. 

"  He  was  a  person  of  unblameable  life  and  conversation,  a  profound 
divine,  most  admirably  well  read  in  the  Fathers,  Councils  and  School- 
men."* 

The  reader  will  find  his  doctrinal  views,  on  the  points  now 
under  consideration,  in  his  Work,  "  De  gratia  et  perseverantia 
sanctorum,  Lond,  1618,"  4to. 

In  1615,  on  the  appointment  of  Abbot  to  a  bishopric,  suc- 
ceeded John  Prideaux,  another  staunch  Calvinist.  He  is  called 
by  Wood  "  a  stout  champion  against  Socinus  and  Arminius  ;r 
and  it  is  added, — ''All  that  knew  him  esteemed  him  a  noted 
artist,  a  plentiful  fountain  of  all  sorts  of  learning,  an  excellent 
linguist,  a  person  of  a  prodigious  memory,  and  so  profound  a 
divine  that  they  have  been  pleased  to  entitle  him  '  Columna 
fidei  orthodoxsB,'  and  '  malleus  hseresecus,  patrum  pater,'  and 
*  ingens  scholse  et  academiae  oraculum.'  "t 

For  his  own  account  of  his  views,  the  reader  may  refer  to 
his  "  Lectiones,"  and  "  Fasciculus  Controversiarum." 

From  the  Regius  Professors  let  us  go  the  Margaret  Pro- 
fessors. The  first  after  the  accession  of  Queen  Elizabeth  was 
Francis  Babington,  of  whom  I  can  find  no  account. 

The  next,  in  1562,  was  Herbert  Westphaling,  of  the  nature 
of  whose  doctrine  on  the  points  now  under  consideration,  I  can 
find  no  testimony. 

To  him  succeeded,  in  1563,  James  Calfhill,  who  was  nomi- 
nated in  1570  to  the  bishopric  of  Worcester,  but  died  before 
consecration.  Of  his  theology  we  have  again  the  same  testi- 
mony. He  was  "very  orthodox,  and  a  great  admirer  of  all 
Calvin's  opinions. "t 

To  Calfhill  succeeded,  in  1565,  Edward  Cradock,  and  tc 
Cradock,  in  1594,  John  Williams  ;  whose  views  I  have  not 
yet  been  able  to  ascertain. 

But  in  1613  the  chair  was  given  to  Sebastian  Benefieldy 
whose  Calvinistio  views  are  well  known.  The  following  char- 
acter is  given  of  him  by  Wood. 

♦  Id.  ib.  coL  224. 

f  Athen.  Oxon.  iii.  266,  267. 

X  Kippis's  Biograpbia  Britaomca,  vol.  &  p.  frl.. 


EFFECTS  OF  BAPTISM    IN    INFANTS.  119 

*'  He  was  a  person  for  piety,  strictness  of  life,  and  sincere  conversation 
incomparable.  He  was  also  so  noted  an  humanitian,  disputant,  and  the- 
ologist,  and  so  well  read  in  the  Fathers  and  Schoolmen,  that  he  had  scarce 
his  equal  in  the  University.  ...  Ho  was  accounted  no  mean  lover  of  the 
opinions  of  John  Calvin,  especially  as  to  the  points  of  predestination."  * 

The  reader  will  find  a  full  confirmation  of  this  account  of 
his  doctrinal  views  in  the  following,  among  his  other  "Works  : 
^'  Eight  Sermons  publicly  preached  in  the  University  of  Ox- 
ford. Oxford,  1614."  4to.  "  The  Sin  against  the  Holy  Ghost 
discovered,  and  other  Christian  doctrines  delivered,  in  12  Ser- 
mons upon  part  of  Heb.  x.  Oxford,  1615."  4to.  In  these 
works  it  will  be  found  that  his  Calvinism  advanced  even  to 
the  extent  of  maintaining  that  Christ  died  for  the  elect  only. 

Such  were  the  theological  Professors  at  the  University  of 
Oxford,  for  the  first  half  century  and  more  after  the  accession 
of  Queen  Elizabeth. 

Let  us  now  go  to  the  sister  University  of  Cambridge, 
beginning  as  before  with  the  Regius  Professors. 

The  first  was  Martin  Bucer,  appointed  in  1550  by  King 
Edward  VI.     Of  him  nothing  need  be  said. 

Shortly  after  the  accession  of  Q,ueen  Elizabeth,  Leonard 
Pilkington  was  appointed  to  the  chair.  Of  his  views  I  can 
find  no  testimony. 

To  Pilkington  succeeded,  in  1562,  Matthew  Hutton,  after- 
wards Archbishop  of  York,  whose  views  I  have  already  noticed. 

Next  came,  in  1557,  John  Whitgift,  afterwards  Archbishop 
•of  Canterbury,  whose  doctrine  has  also  been  already  pointed  out. 

To  Whitgift  succeeded,  in  the  same  year,  William  Chad- 
erton.  Of  "W.  Chaderton's  writings  nothing  has  been  printed 
nor  have  I  found  any  direct  testimony  as  to  his  doctrinal 
views.t 

The  successor  of  Chaderton,  in  1580,  was  the  celebrated 
"William  Whitaker,  of  whose  Calvinistio  views  it  is  of  course 
superfluous  to  say  a  word. 

In  1596  came  John  Overall,  whose  views  I  shall  notice 

*  Athen.  Oxon.  IL  487. 

f  His  kinsman,  Laurence  Chaderton,  a  contemporary,  and  afterwards  Head 
•of  Emanuel  College,  as  William  was  of  Queen's,  was  a  zealous  Calvinist.  And 
as  W.  Chaderton's  great  patron  was  the  Earl  of  Leicester,  (Strype's  Ann.  II.  iL 
200,)  we  can  bave  Uttle  doubt  as  to  his  views. 


ieO  EFFECTS   OF    BAPTISM    IN    INFANTS. 

more  particularly  when  I  come  to  deal  with  the  case  of  Barret 
and  the  Hampton  Court  Conference,  and  shall  show  that 
though  he  diflered  in  some  respects  from  Kis  predecessors  in 
the  theological  chair,  his  differences  were  very  far  less  than 
might  be  supposed  from  the  way  in  which  his  views  have  often 
been  referred  to  in  modern  times. 

The  period  when  he  resigned  the  chair,  is  not  exactly 
known ;  but  it  was  probably  about  1613,  when  he  was  suc- 
ceeded by  John  Richardson,  of  whose  views  I  have  found  no 
testimony. 

I  proceed  to  the  Margaret  Professors  of  Divinity. 

The  first  appointed  after  the  accession  of  Queen  Elizabeth 
was  Robert  Beaumont.  Nothing  of  his  writing  remains,  nor 
can  I  find  any  particular  notice  of  his  views  ;  but  they  may  be 
judged  of  by  the  fact  of  his  supporting  the  movement  in  the 
Convocation  of  1562  against  the  habits,  &c.* 

His  successor,  appointed  in  the  same  year,  was  Matthew 
Hutton,  afterwards  Regius  Professor  and  Archbishop  of  York, 
whose  views  I  have  already  pointed  out. 

In  1566  was  appointed  John  Whitgift,  whose  case  has  also 
been  considered. 

In  1567  succeeded  "William  Chaderton,  afterwards  Regius 
Professor,  of  whom  I  have  spoken  before. 

To  Chaderton  succeeded  Thomas  Cartwright,  who  after- 
wards became  the  celebrated  Nonconformist,  and  whose  de- 
cided Calvinism  will  not  of  course  be  questioned  by  any  one. 

After  him  came  John  Hanson  and  John  Styll,  of  neither  of 
whom  can  I  find  any  information  as  to  their  precise  views. 

The  next  was  Peter  Baro,  whose  views,  no  doubt,  were  of 
what  is  now  called  an  Arminian  complexion,  and  he  ivas  com- 
pelled by  the  Heads  of  the  University,  ivith  the  manifest  ap- 
proval of  the  Archbishops,  to  resign  his  professorship  on  that 
account.  So  that  his  case,  though  an  exception  as  far  as  his 
own  personal  views  are  concerned,  strengthens  the  evidence 
for  the  general  prevalence  in  our  Church,  at  that  period,  of 
the  doctrine  now  called  "  Calvinistic."  I  shall  notice  his  case 
again  in  connexion  with  the  Lambeth  Articles. 


*  See  Strype's  Aonals,  I.  L  501,  504 ;  and  see  Strjpe's  Parker,  I.  S86. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  igj 

Baro's  successor  was  Thomas  Playfere,  and  it  is  hardly 
necessary  to  say,  that  Baro  having  been  compelled  to  retire  on 
account  of  his  Afminian  views,  Playfere's  doctrine  restored 
the  Calvinism  of  the  professorial  chair,  as  his  Sermons  show. 
I  will  give  a  few  extracts  from  them. 

"  Whereby  we  may  see  the  absurdity  of  the  Papists.  They  would  prove 
that  justifying  grace  may  be  lost,  because  some  have  made  shipwreck  of 
faith.  But  if  we  should  grant  them  that  the  Apostle  (1  Tim.  i,  19)  speak- 
eth  of  justifying  not  of  historical  faith,  yet  we  have  the  help  of  a  second 
answer.  To  wit,  that  shipwreck  is  one  thing,  and  drowning  another. 
Therefore  faith  which  is  wreckt  is  not  by  and  bye  drowned.  For  it  may 
happen  to  suffer  shipwreck  as  S.  Paul  did,  and  swim  out  safe  to  the 
shore.  But  this  is  but  a  touch  by  the  way.  Mean  season  we  see  how  safe 
and  secure  the  faithful  man  is  in  Christ.  He  is  a  house  to  which  the 
floods  may  come  near  to  shake  it,  but  never  to  throw  it  down ;  he  is  a  ship 
which  the  waves  may  come  near  to  toss  it,  but  never  to  turn  it  over :  even 
as  St.  Peter  began  to  sink,  but  still  kept  up  his  head ;  and  St.  Paul  suffer- 
ed shipwreck,  but  was  not  a  hair  the  worse  for  it.  *  Surely  in  the  flood  of 
many  waters,  they  shall  not  come  near  him.'  "* 

Again  elsewhere, — 

''  It  is  nothing  but  a  slander  which  the  Church  of  Rome  casteth  upon 
us,  that  forsooth  we  should  teach  a  man  whose  person  is  justified  by  faitb* 
in  Christ  committing  some  foul  act,  is  never  a  wit  the  worse  for  it.  Nay, 
our  doctrine  is  this,  that  such  an  one  hath  hurt  himself  two  ways.  In  re- 
spect of  his  own  guiltiness,  and  in  respect  of  God's  righteousness.  For  the 
first,  though  God  for  his  part  do  not  break  off  the  purpose  of  adoption  and 
adjudge  him  to  wrath,  and  therefore  he  is  not  guilty  of  condemnation  for 
sin  ;  yet  he  is  simply  guilty  of  sin,  and  hath  grievously  wounded  his  own 
conscience.  Fo«  the  second,  though  God  again  hath  pardoned  all  the  sins 
of  his  elect,  even  those  that  are  to  come,  by  his  decree,  by  his  promise,  by 
the  value  and  price  of  his  Son's  merits,  yet  absolutely  and  actually  he 
doth  not  apply  this  pardon  to  the  apprehension  and  feeling  of  the  sinner's 
faith,  till  he  recover  himself,  and  renew  his  repentance.  Marry  this  we 
teach,  that  God  upholdeth  his  chosen  children  so  by  faith  and  repentance, 
that  it  is  impossible  any  of  them  should  die  in  final  impenitency.  But 
that  sweet  sanctifying  Spirit  which  dwelleth  in  them,  is  still  busy  like  a 
bee  as  we  say,  and  never  leaveth  stinging  them,  and  stiiTing  them  up  to 
repentance,  and  working  them  like  wax  (as  it  were)  till  as  much  as  it  was 
before  grieved  for  their  aversion  by  sin,  so  much  it  be  after  delighted  for 
their  conversion  by  amendment  of  life.  Therefore  as  they  all  need  not  to 
doubt  a  wit  of  their  salvation  who  after  they  have  fallen  asleep  in  sin, 


♦  Nine  Sermons  preached   by  Dr.  T.  Playfere.    Cambridge,  1612,  8va  pp. 
213, 214. 


122  EFFECTS    OF    BAPTISM  IN    INFANTS. 

awake  betimes,  and  '  water  their  couch  with  their  tears,'  so  I  assure  you, 
holy  brethren,  their  case  is  dangerous  and  desperate,  nay,  they  are  in  a 
cursed  case,  which  will  not  be  awaked,  but  lie  still  sleeping  and  snoring 
in  sin.  Seeing  no  pardon  can  be  procured,  but  where  repentance  is  renew- 
ed."* 

Again,  in  the  same  Sermon,  further  on  he  speaks  thus  : 

"  But  now  some  man  may  further  object  and  say,  He  is  not  yet  fully 
satisfied  for  this  latter  part,  because,  talk  as  long  as  we  will,  all  these  in- 
conveniences which  come,  as  hath  been  declared,  by  persevering  in  sin  are 
either  no  bridle  at  all,  or  else  not  so  strong  a  bridle  to  restrain  men  from 
sin  as  if  they  be  persuaded,  they  may  by  sinning  quite  and  clean  lose  all 
justifying  grace,  and  so  may  be  finally  impenitent  when  they  die.  But 
he  which  will  put  forth  this  doubt  must  remember  that  the  children  of 
God  are  led  by  the  Spirit  of  God.  And  the  Spirit,  though  not  in  the  same 
degree,  yet  in  the  same  sort,  worketh  in  all  those  that  have  been,  are,  or 
shall  be  sanctified  ;  who  as  they  serve  God  not  for  any  servile  fear  of  losing 
their  faith,  or  of  dying  in  impenitency,  or  such  like,  but  only  for  pure  love 
of  his  Majesty,  so  they  can  neither  will  nor  choose,  but  being  bitten  with 
sin,  they  must  needs  in  their  souls  and  consciences  feel  the  smart  of  it.  .  . 
As  Elihu  then  kept  silence  soraewhile  even  from  good  words,  though  it 
were  pain  and  grief  to  him ;  but  at  the  last  the  fire  kindling  and  his  heart 
being  hot  within  him  spake  with  his  tongue,  so  the  Spirit  of  God  in  all  the 
elect  of  God  is  like  wine  put  into  a  bottle,  which  will  have  a  vent  to  spurge 
out,  or  else  it  will  burst  the  bottle,  or  like  fire  raked  up  in  embers,  which 
■will  have  a  passage  to  burn  out,  or  else  it  will  consume  the  whole  house. 
And  therefore  Saint  John  likewise  saith,  Whosoever  is  born  of  God,  doth 
not  sin,  for  his  seed  remaineth  in  him,  neither  can  he  sin,  because  he  is 
born  of  God.  Mark  ye  this  well.  The  Apostle  thinketh  it  not  enough  to 
say,  He  doth  not  sin,  but  addeth  moreover,  He  cannot  sin.  What  is  that  ? 
To  wit,  presumptously  without  fear  he  doth  not  sin ;  and  desperately  with- 
out remorse  he  cannot  sin.  .  .  .  Why  so  ?  Because  the  seed  of  God  remain- 
eth still  in  him.  And  what  is  the  seed  of  God  ?  It  is  the  Spirit  of  God.  .  . 
So  that  this  is  a  legal  kind  of  preaching  to  say,  Take  heed  you  sin  not ; 
ye  may  happen  so  to  lose  your  faith  ;  to  lose  all  the  justifying  grace  which 
God  hath  given  us  ;  to  be  for  ever  excluded  out  of  the  kingdom  of  heaven. 
This  is  to  be  said  tO'Vassals,  to  drudges,  to  slaves,  not  to  sons.  To  sons 
this  may  be  better  said.  Take  heed  ye  sin  not  j  God  hath  adopted  you  and 
given  you  the  earnest  of  hi»  Spirit.  Therefore  grieve  not  this  sweet  Spi- 
rit, whereby  ye  are  sealed  up  to  the  day  of  redemption.  If  ye  be  loving 
children  indeed,  though  there  were  no  hell  to  fear,  no  heaven  to  hope  for, 
no  torments  to  dread,  no  rewards  to  expect,  yet  ye  will  obey  your  good 
Father,  and  be  the  sorrowfullest  creatures  in  the  world  if  you  have  but 


•  The  Sick  Man's  Coach,  a  sermon  [on  Ps.  vi.  6.]  before  Prince  Henry,  Mar. 
12, 1604.     By  T.  Playfere,  Prof.  Ac— Ed.  used  in  Lond,   1617,  8vo.  pp.  40,  41. 


EFFECTS    OP    BAPTISM    IN    INFANTS.  123 

once  displeased  him,  only  for  the  mere  love  ye  bear  towards  him.  and  for 
the  unspeakable  love  he  hath  showed  towards  you,"* 

After  Playfere  came,  in  1609,  John  Davenant,  one  of  th© 
representatives  of  our  Church  at  the  Synod  of  Dort,  and  after- 
wards Bishop  of  Salisbury,  whose  Calvinism  will  not  of  course 
be  disputed. 

Now  I  would  ask  any  impartial  reader,  if  he  can  fairly 
look  in  the  face  the  remarkable  testimony  thus  afforded  us  by 
these  almost  unbroken  lines  of  "  Calvinistic  "  Primates  and 
University  theological  Professors,  in  illustration  of  the  doctrine 
of  our  Church  as  settled  at  the  accession  of  Q,ueen  Elizabeth, 
and  deny  that  our  Formularies  were  intended  to  favor  what  is 
called  Calvinism. 

From  the  divines  of  that  period,  I  might  of  course  add  nu- 
merous testimonies  in  favor  of  the  same  views  of  doctrine,  but 
I  can  hardly  conceive  further  evidence  to  be  necessary. 

I  must  not  fail,  however,  to  direct  the  attention  of  the 
reader  to  the  theology  of  Hooker,  the  "judicious"  Hooker. 
The  doctrine  of  the  author  of  such  passages  as  the  following 
cannot  be  a  matter  of  doubt. 

"  In  this  we  know  we  are  not  deceived,  neither  can  we  deceive  you, 
when  we  teach  that  the  faith  whereby  ye  are  sanctified  cannot  fail ;  it  did 
not  in  the  Prophet,  it  shall  not  in  you.  .  .  .  There  was  in  Habakkuk  that 
which  St.  John  doth  call  'the  seed  of  God,'  meaning  thereby  the  First 
Grace  which  God  poureth  into  the  hearts  of  them  that  are  incorporated 
into  Christ ;  which  having  received,  if  because  it  is  an  adversary  to  sin,  we 
do  therefore  think  we  sin  not  both  otherwise,  and  also  by  distrustful  and 
doubtful  apprehending  of  that  which  we  ought  steadfastly  to  believe,  surely 
we  do  but  deceive  ourselves.  Yet  they  which  are  of  God  do  not  sin  either 
in  this,  or  in  any  thing,  any  such  sin  as  doth  quite  extinguish  grace,  clean 
cut  them  off  from  Christ  Jesus ;  because  the  '  seed  of  God '  abideth  in  them 
and  doth  shield  them  from  receiving  any  irremediable  wound."  f 

"  If  he  which  once  hath  the  Son,  may  cease  to  have  the  Son,  though  it 
be  but  a  moment,  he  ceaseth  for  that  moment  to  have  life.  But  the  life  of 
them  which  live  by  the  Son  of  God,  is  everlasting  in  the  world  to  come. 
But  because,  as  Christ  being  raised  from  the  dead  dieth  no  more,  death  hath 
no  more  power  over  him ;  so  the  justified  man,  being  alive  to  God  in  Jesus 


•  lb.  pp.  51-55. 

\  Sermon  on  the  Certainty  and  Perpetuity  of  Faith  in  the  Elect    Works,  ed. 
Keble,  vol.  3.  Ft.  2,  pp.  688,  689. 


124  EFFECTS    OF    BAPTISM    IN   INFANTS. 

Christ  our  Lord,  doth  as  necessarily  from  that  time  forward  always  live,  as 
Christ,  by  whom  he  hath  life,  liveth  always J^  * 

"  The  first  thing  of  his  so  infused  into  our  hearts  in  this  life  is  the 
Spirit  of  Christ ;  whereupon,  because  the  rest,  of  what  kind  soever,  do  all 
both  necessarily  depend,  and  infallibly  also  ensue,  therefore,  &c."  f 

"  So  that  all  his  foreknown  elect  are  predestinated,  called,  justified,  and 
advanced  unto  glory,  according  to  that  determination  and  purpose  which  he 
hath  of  them,  neither  is  it  possible  that  any  other  should  be  glorified,  or  can 
be  justified  and  called,  or  were  predestinated,  besides  them  which  in  that 
manner  are  foreknown."  X 

But  one  of  the  most  decisive  testimonies  on  the  subject  we 
are  considering,  is  the  case  of  W.  Barret  at  Cambridge,  in  the 
year  1595.  And  it  is  one  in  which  the  partial  deviation  of 
the  party  concerned  from  the  doctrine  of  his  contemporaries, 
and  the  way  in  which  his  case  was  dealt  with,  supply  us  with 
very  remarkable  clear  evidence  as  to  the  prevailing  system  of 
theology  in  our  Church  at  that  time.  And  I  must  add,  that  a 
very  mistaken  view  has  often  been  taken  of  the  doctrine  of 
Barret  himself.  Arminian  writers  of  modern  times  have 
frequently  been  disposed  to  claim  him  and  all  who  supported 
him  (who,  however,  were  scarcely  half-a-dozen  persons)  as 
maintainors  of  their  views  against  the  doctrines  of  Calvin  ;  in 
order  that  they  may  appear  to  have  had  a  portion  of  our 
Church  in  their  favor,  even  at  that  time.  Consequently, 
this  opponent  of  some  of  the  extreme  points  of  the  highest 
Calvinistic  doctrine  has  been  held  forth  as  the  champion  of 
Arminianism  in  the  reign  of  Elizabeth.  And,  agreeably  to 
the  ordinary  way  in  which  such  matters  have  been  dealt  with 
among  us  in  modern  times,  when  ecclesiastical  studies  have 
been  left  to  the  spare  moments  which  could  be  afforded  from 
the  real  study  of  classical  literature,  philosophy,  science, 
natural  history,  architecture,  the  belles  lettres,  and  the  fine 
arts,  the  most  superficial  statements  have  been  considered 
amply  sufficient  to  settle  the  question.  I  must  take  the  liberty 
however,  of  requesting  those  who  are  desirous  of  knowing  the 
truth,  to  inquire  a  little  further  into  this  matter. 

The  details  have  been  given  very  fully  by  Strype,  in  his 

•  Disc  of  Justification,  §  26.     lb.  642,  648.   . 

t  Eccl.  Pol.  V.  Ivi.  11,  vol.  2,  p.  824. 

\  Fragments  of  Answer  to  Ohristian  Letter,  Works,  ed.  Keble.  vol.  2,  p.  '761. 


EFFECTS    OF   BAPTISM    IN    INFANTS.  125 

Life  of  Whitgift,  from  which  I  take  the  following  account. 
The  statements  of  Barret  which  gave  offence  were  delivered  by 
him  in  a  sermon  "  ad  clerum,"  before  the  University,  and  he 
was  first  required  to  make  a  public  retractation  of  them  in  the 
same  place  in  which  the  sermon  was  delivered,  in  a  form  of 
words  prepared  for  him  by  some  of  the  Heads  of  the  University. 
As  this  retractation  clearly  shows  the  view  of  the  Heads  of  the 
University  as  to  the  received  doctrine  of  our  Church  at  that 
time,  I  shall  here  give  it  entire  as  printed  by  Strype. 

"  When  I  was  preaching  in  Latin  a  few  days  since  in  the  Church  of  the 
University,  O  most  learned  men,  many  things  fell  from  me  which  were  both 
untruly  and  rashly  uttered;  by  which  I  understand  the  minds  of  many 
were  woimded.  That  I  may  therefore  make  satisfaction  to  the  Church  and 
the  truth,  both  which  I  have  publicly  injured,  I  publicly  confess,  both  by 
recounting  and  recalling,  my  errors. 

*'  First,  I  said  that  no  one  in  this  frail  world  was  so  firmly  supported,  at 
least  with  the  certainty  of  faith,  that  is,  except  (as  I  afterwards  explained 
myself)  by  revelation,  that  he  ought  to  be  secure  of  his  own  salvation.  But 
now  I  profess  before  God,  and  acknowledge  in  my  conscience,  that  those 
who  are  justified  by  faith  have  peace  towards  God,  that  is,  reconciliation  with 
God,  and  through  faith  in  him  stand  by  grace.  Therefore  that  they  ought  to 
be  certain  and  secure  of  their  own  salvation,  with  the  certainty  of  faith  itself. 

"  Secondly,  I  asserted  that  the  faith  of  Peter  could  not  have  failed,  but 
that  the  faith  of  others  may.  For  (as  I  then  said)  the  Lord  did  not  pray  for 
the  faith  of  individuals.  But  now  with  a  better  and  sounder  judgment, 
taught  by  the  words  of  Christ  when  he  said,  (John  xvii.  20,)  '  I  pray  not  for 
these,'  that  is,  the  Apostles,  '  only,  but  also  for  those  who  shall  believe  on 
me  through  their  word ;'  I  acknowledge  that  Christ  prayed  for  the  faith  of 
individuals  ;  and  that  through  the  efiicacy  of  that  prayer  of  Christ  all  that 
truly  believe  are  so  supported,  that  their  faith  cannot  fail. 

"  Thirdly,  As  it  regards  final  perseverance,  I  said  that  that  security  con- 
cerning a  thing  future,  and  one  of  its  own  nature  contingent,  of  whicji  kind 
is  the  perseverance  of  every  man,  was  proud.  Nor  did  I  only  pronounce  it 
to  be  proud,  but  most  impious.  But  now  I  frankly  profess,  that  true  and 
justifying  faith,  by  which  the  faithful  are  most  closely  united  to  Christ,  is 
so  immovable  and  also  certain  of  the  future,  that  it  can  never,  by  any 
temptations  of  the  flesh,  the  world,  or  the  devil  himself,  be  entirely  rooted 
out  of  the  minds  of  the  faithful.  So  that  lie  who  once  possesses  it,  will 
always  possess  it.  For  by  the  blessing  of  this  justifying  faith  Christ  dwells 
in  us  and  wc  in  Christ.  Therefore  it  cannot  but  both  increase  (Christ  daily 
growing  in  us)  and  persevere  even  to  the  end,  (because  God  bestows  constancy.) 

"Fourthly,  I  affirmed  that  there  was  no  difi'erence  in  faith,  but  in  those 
that  believe.  In  which  matter  I  confess  that  I  erred.  I  now  willingly 
acknowledge  that  a  temporary  faith  (which,  as  Bernard  testifies,  is  therefore 
feigned  because  it  is  temporary)  is  distinguished  not  in  measure  and  degrees 


tae  EFFECTS   OF    BAPTISM    IN    INFANTS. 

but  intrinsically,  and  differs  from  that  life-giving  faith  by  which  sinners 
apprehending  Christ  are  justified  for  ever  before  God ;  moreover  I  add,  that 
James  makes  mention  of  a  dead  faith,  and  Paul  of  one  that  works  by  love. 

"  Fifthly,  I  added  that  remission  of  sins  was  an  artiple  of  faith,  but  not 
special  to  individuals,  that  is,  (as  I  explained  it,)  thaf^very  truly  faithful 
man  neither  could  nor  ought  to  believe  with  certainty  that  his  sins  are 
remitted  to  him.  But  now  I  think  otherwise,  and  frankly  confess,  that 
every  truly  faithful  man  is  bound  by  this  Article  of  belief  (namely,  •  I  believe 
the  remission  of  sins')  to  believe  with  certainty  that  his  own  peculiar  sins 
are  freely  remitted  to  him ;  and  that  it  does  not  hence  follow  that  the  petition 
in  the  Lord's  Prayer  (namely,  'Forgive  us  our  trespasses')  is  superfluous. 
For  in  that  prayer  we  seek  as  well  the  gift  as  the  increase  of  faith. 

"  Sixthly,  These  words  fell  from  me  in  my  sermon,  namely,  As  itregajds 
those  who  are  not  saved,  I  most  firmly  believe,  and  I  frankly  profess  that  I 
so  believe,  against  Calvin,  Peter  Martyr,  and  the  rest,  that  sin  is  the  true, 
proper,  and  primary  cause  of  reprobation.  But  being  now  better  taught,  I 
affirm  that  the  reprobation  of  the  wicked  is  from  eternity,  and  that  that 
saying  of  Augustine  to  Simplician  is  most  true,  namely,  '  If  sin  were  the 
cause  of  reprobation,  then  none  would  be  elected,  since  God  foreknows  all 
to  be  polluted  with  it ;'  and  (to  act  frankly)  I  no  otherwise  think  and  believe 
of  the  doctrine  of  election  and  reprobation,  than  the  Church  of  England 
believes  and  teaches  in  the  Book  of  the  Articles  of  Faith,  in  the  Article  of 
Predestination,  in  this  mamier,  'Predestination  to  life  is  the  everlasting 
purpose  of  God,  whereby  (before  the  foundations  of  the  world  were  laid) 
he  hath  constantly  decreed,  by  his  counsel,  secret  to  us,  to  deliver  from  curse 
and  damnation  those  whom  he  hath  ^osen  in  Christ  out  of  mankind,  and 
to  bring  them  by  Christ  to  everlasting  salvation,  as  vessels  made  to  honor. 
Wherefore  they  which  be  endued  with  so  excellent  a  benefit  of  God  be 
called,  according  to  God's  purpo.se,  by  his  Spirit  working  in  due  season  j 
they  through  grace  obey  the  calling ;  they  be  justified  freely  ;  they  be  made 
sons  of  God  by  adoption ;  they  be  made  like  the  image  of  his  only  begotten 
Son  Jesus  Christ ;  they  walk  religiously  in  good  works,  and  at  lengtii  by 
God's  mercy  they  attain  to  everlasting  felicity,'  &c. 

'•  Lastly,  I  rashly  uttered  these  words  against  John  Calvin,  a  man  who 
has  the  highest  claims  upon  the  Church  of  Christ;  namely,  that  he  had 
dared  to  exalt  himself  above  the  most  high  and  omnipotent  Son  of  the 
most  high  and  omjiipotent  God.  By  which  words  I  confess  that  I  did  great 
injury  to  a  man  most  learned  and  truly  pious ;  and  I  humbly  pray  that 
you  will  all  pardon  this  my  rashness.  As  well  also  for  that  I  uttered 
some  very  bitter  expressions  against  Peter  Martyr,  Theodore  Beza,  Jerome 
Zanchy,  Francis  Junius,  and  others  of  the  same  views,  the  lights  and 
ornaments  of  our  Church  ;  calling  them  by  an  odious  name  '  Calvinists,^ 
and  with  other  words  of  reproach  branding  them  with  the  most  grievous 
mark  of  infamy.  Whom  since  our  Church  deservedly  reveres,  it  was  not 
right  that  I  should  injure  their  character,  or  in  any  way  lessen  their 
reputation,  or  dissuade  any  of  the  members  of  our  communion  from  readmg 
their  most  learned  writings. 


EFFECTS    OF   BAPTISM    IN   INFANTS.  127 

"  Therefore  I  repent  and  am  ashamed  of  this  most  grievous  scandal, 
given  publicly  by  me  to  this  most  celebrated  University,  which  is  a  temple 
of  true  religion,  a  sanctuary  of  piety ;  and  I  promise  that  by  God's  help  I 
■will  never  so  offend  for  the  future.  And  I  earnestly  entreat  you,  O  most 
accomplished  men,  and  all  others  whom  I  have  offended  either  in  the 
preceding  points,  or  in  any  other  part  of  my  aforesaid  sermon,  that  of  your 
humanity  you  will  pardon  me  on  my  repentance."* 

*  "  Mr.  Barret's  retractation  of  some  points  dehvered  by  him  in  his  Clerum 
at  St.  Mary's,  anno  1595. 

"  (MSS.  eod.  in  Biblioth.  Coll.  Tria  Cantab.) 

"  Concionanti  mihi  Latine  ante  paucos  dies  in  Academia;  templo  (ornatissimi 
Viri)  multa  ceciderunt,  et  falso  et  temere  dicta :  quibus  multorum  animos  exul- 
ceratos  intelligo.  Ut  ergo  Ecclesije  et  veritati,  quas  pubHc6  laBsi,  satisfiaciam, 
confiteor  publice,  et  recensendo  et  revocando,  errores  meos. 

"  Primo,  Dixi  ncininem  in  hoc  fragili  muudo  tanta  firmitate  esse  suffultum, 
saltem  certitudine  fidei,  i.  e.,  nisi  (ut  postea  exposui)  per  revelatiouem,  ut  de 
salute  sua  debeat  esse  securus.  Nunc  vero  coram  Deo  profiteer,  et  in  conscientia 
mea  agnosco,  fide  justificatos  pacem  habere  erga  Deum,  i.  e.  reconcUiationem 
cum  Deo,  et  per  fidem  in  iSb  gratia  stare.  Ergo  debere  eos  de  salute  sua,  fidei 
ipsius  certitudine,  certos  esse  et  secures. 

Secund6,  Petri  fidem  deficere  non  potuisse  asserui,  at  aliorum  posse.  Nam 
pro  fide  singulorum  (ut  tunc  dixi)  non  oravit  Dominus.  Nunc  vero  meliori  et 
saniore  judicio,  dicentis  Christi  verbis  edoctus,  (Johan.  xvii.  20,)  iVbw  pro  iis,  sciL 
Apostolis,  roffo  tantum,  sed  ct  pro  iis,  qui  per  sermonem  eorum  crcdituri  aunt  in 
me;  agnosco  pro  singidorum  fide  Christum  ordsse;  et  illius  Christi  precationia 
efficacia,  ita  esse  singulos  ver6  credentes  suffultos,  ut  eorum  fides  nequeat 
deficere. 

Terti6,  Quoad  finalem  perseverantiam,  superham  esse  dixi  illam  securitatem 
de  futuro,  eoque  natura  sua  contingent! :  cujus  generis  est  uniuscujusque  hominis 
perseverantia.  Neque  tantum  superbam  affirmavi,  sed  impiissimam.  Nunc  vero 
ingenue  profiteer,  fidem  veram  et  justificantem,  qua  fideles  arctissime  Christo 
nniuntur,  ita  esse  fixam,  et  de  futuro  etiam  certam,  ut  nunquam  possit  uUis  ten- 
tationibus  camis,  mundr,  ant  ipsius  diaboli,  e  fidelium  animis  radicitus  evelli. 
Adeo  ut,  qui  banc  semel  habet,  semper  sit  habiturus.  Ejus  enim  fidei  justifican- 
tis  beneficio,  Christus  in  nobis  habitat,  et  nos  in  Christo.  Ergo  non  potest  non 
et  augeri  (Christo  in  nobis  indies  crescente)  et  ad  finem  usque  (quia  Deus  con- 
stantiam  largitur)  perseverare. 

Quart6,  In  fid/nullam  esse  distinctionem  affirmavi,  sed  in  credentibua.  Qua 
in  re  me  errasse  fateor.  Nunc  libenter  agnosco,  fidem  temporariam  (quae  idcirco 
ficta  est,  teste  Bernardo,  quia  temporaria)  non  mensnra  et  gradibus  sed  reipsa 
distingui,  et  differri  a  fide  ilia  salutifera,  qua  peccatores  Christum  apprehendentes, 
coram  Deo  in  sBtemum  justificantur ;  praeterea  addo,  Jacobum  iacere  mentionem 
fidei  mortu£e,  et  Paulum,  per  dUectionem  operantis. 

Quinto,  Subjunxi  remissionem  peccatorum  esse  articnlum  fidei,  sed  non  spe- 
cialem,  nee  hujus,  nee  iUus,  i.  e.  (ut  ego  exposui,)  nee  posse,  nee  debere  quen- 
qnam  verb  fidelem  certo  credere,  peccata  sua  esse  sibi  remissa.  Jam  vero  aliter 
eentio,  et  ingenu^  confiteor,  unumquemque  vere  fidelem,  hoc  articulo  fidei  (sc 
Oredo  remissionem  peccatorum)  teneri,  cert6  credere  sua  ipsius  peccata  par- 


128  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Such  was  the  form  drawn  up  by  the  Heads  of  the  Uni- 
versity as  Barret's  retractation  ;  and  very  remarkable  evidence 
it  affords  us  of  the  received  doctrine  of  our  Church  in  that 
day. 

This  retractation  was  read  by  Barret ;  but  having  been  de- 
livered by  him  so  as  to  imply  that  it  did  not  express  his  views, 


ticularia  esse  sibi  gratuito  remissa.  Nee  tamen  hinc  sequi  petitionem  illam 
orationis  Domini  (viz.  Remitte  nobis  debita  nostra)  esse  supervacaneam.  In  ilia 
enim  petitione  petimus  fidei  turn  donum,  turn  incrementum. 

Sexto,  H;ec  verba  mihi  in  concione  exciderunt,  viz.  Quod  ad  eos  attinet  qui 
non  servantur,  firinissime  credo,  et  me  sic  credere  ingenue  profiteer,  contra 
Calvinum,  P.  Martyrem,  et  reliquos,  peccatum  esse  veram,  propriam  et  primam 
causam  reprobationis.  Sed  melius  nunc  edoctus  dico,  reprobationem  impiorum 
esse  ab  ajterno,  et  illud  Augustini  ad  Simplician.  esse  verissiraum,  viz.,  Si 
peccatum  esset  causa  reprobationis,  turn  nuUus  eligeretur,  cum  pracsciat  Deus 
omnes  eo  contaminates ;  et  (ut  iugenufe  agam)  non  aliter  sentio  et  credo  de 
doctrina  electionis  et  reprobationis,  quam  Ecclesia  Anglicaua  credit  et  docet  libro 
de  articulis  fidei,  articulo  prsedestinationis,  in  liunc  modum :  '  Prjedestinatio  ad 
'vitara  est  a-ternum  Dei  propositum,  quo  ante  jacta  mundi  fundamenta,  sue 
'  consilio,  nobis  quidem  occulto,  constanter  decrevit,  eos,  quos  in  Christo  elegit  ex 
'hominum  genere,  a  maledicto  et  exitio  liberare,  atque  (ut  vasa  in  lionorem 
'efficta)  per  Christum  ad  a;ternam  salutem  adducere.  Undo  qui  tam  pra;claro 
'  Dei  beneficio  sunt  donati,  illi  Spiritu  ejus,  opportuno  tempore,  operante,  secundum 
•propositum  ejus  vocantur;  vocation!  per  gratiam  parent ;  justificantur  gratis  ; 
'  adoptantur  in  filios  Dei ;  unigeniti  ejus  filii  Jesu  Christi  imagini  efficiuntur 
'conformes;  in  bonis  oporibus  sancte  ambulant;  et  deraum  ex  Dei  misericordia 
'pertingunt  ad  sempiternam  felicitatem,'  <tc. 

Postremo,  Temere  hiBC  verba  efFudi  adversus  Johannem  Calvinum,  virum  de 
Ecclesia  Christi  optime  meritum;  eum  nimirum  ausum  fuissesese  attoUere  supra 
altissimi  et  omnipotentis  Dei  verfe  altissimum  et  omnipotentem  Filium.  Quibus 
verbis  me  viro  doctissimo  vereque  pio  magnani  injuriam  fecisse  fateor ;  tfemeri- 
tatemque  banc  meam,  ut  omnes  condonetis  humillimfe  precor.  Tum  etiam  quod 
nonnuUa  adversus  P.  Martyrem,  Theodorum  Bezam,  Ilicronym.  Zanchium, 
Franciscum  Junium,  et  ca;teros  ejusdem  religionis,  Ecclcsice  nostrce  lumina  et 
ornamenta,  ncerblssimfe  effuderim ;  eos  odioso  nomine  appellans  Calvinistas,  et 
aliis  verbis  ignominiic  gravissimam  infamim  notam  inurens.  Quos  quia  Ecclesia 
nostra  merito  rcvcretur,  non  erat  lequum,  ut  ego  eorum  famam  violarem,  aut 
existimationcm  aliqua  ratione  imminuerem;  aut  aliquos  e  nostris  dehortarer,  ne 
eorum  doctissima  scripta  legerent. 

Hujus  igitur  gravissimi  scandal!, a  me  publice  dati,  celeberrimir  huic  Academia;, 
qua;  est  venc  religionis  templum,  pietatis  sacrarium,  me  poenitet,  pigetque,  et 
polliceor  me  nunquam  ita  in  postcrum,  Doo  dante,  delicturum.  Et  a  vobis 
(omatiasimi  Viri)  aliisquo  omnibus,  quibus  vel  in  pripcedentibus  articulis,  vel  in 
aliqua  alia  pr:idictir;  ooncionis  nieir  parte,  hoc  pricbui  offendiculum,  obnix6  rogo, 
ut  pro  vestra  humanitate  poenitenti  mihi  ignoscalis.  (Strypc's  Whitgift,  iii. 
817.) 


EFFECTS    OF   BAPTISM    IN    INFANTS.  129 

his  conduct  with  respect  to  it  did  not  give  the  University  satis- 
faction, and  an  appeal  was  made  by  both  parties  to  the  Arch- 
bishop, who  required  the  Heads  of  the  University  to  examine 
him  upon  the  subject.  Now,  of  the  questions  put  to  him  in 
this  examination,  the  6th  was,  "  Whether  Grod  from  eternity 
hath  predestinated  certain  men  to  life,  and  reprobated  certain. 
And  why  ?  "  No  doubt  the  reader  who  has  only  heard  of 
Barret  as  the  opponent  of  Calvinism  will  expect  to  find  his 
answer  quite  opposed  to  the  "  Calvinistic  "  view  of  the  subject. 
But,  on  the  contrary,  what  is  it?  "To  the  sixth  Article," 
says  Strype,  "he  answered  only  in  these  words,  affirmative, 
et  quia  voluit."*  That  is,  his  reply  was,  as  he  himself  after- 
wards gave  it  to  the  Archbishop,  "  affirmatively,  and  because 
so  God  would."  He  traces  this  predestination  and  reprobation 
to  Gdd's  sovereign  wilj.  His  replies,  however,  on  other  points 
were  unsatisfactory,  both  to  the  Heads  of  the  University  and 
the  Archbishop,  and  the  consequence  was,  he  "  came  to  a 
second  examination  at  Lambeth,  before  the  Archbishop  and 
one  or  two  of  the  Heads,"  in  which,  answering  more  fully  the 
first  question  that  had  been  proposed  to  him,  he  observes,  "  I 
most  firmly  believe  that  the  elect  cannot  fall  away  finally."! 
Consequently,  after  all,  according  to  modern  phraseology,  he  was 
a  decided  Calvinist.  And  if  we  want  a  proof  of  this  so-calletl 
Calvinism  being  the  universally  received  doctrine  of  our  Church 
in  the  reign  of  Elizabeth,  Barret's  case  is  the  one  to  supply  us 
with  it ;  as  showing  that  even  one  who  incurred  the  censures 
of  the  Archbishop  of  Canterbury  and  the  University  of  Cam- 
bridge for  his  opposition  to  certain  Calvinistic  doctrines,  yet 
nevertheless  held  these  points  as  firmly  as  the  rest. 

The  truth  is,  that  the  points  then  questioned  by  him  and  a 
few  others  in  our  Church,  were  entirely  distinct  from  these. 
To  go  fully  into  the  controversy  would  occupy  too  large  a 
space  here.  But  it  may  be  briefly  stated,  that  they  related 
principally  to  the  subjects  of  reprobation,  and  assurance  of 
salvation ;  in  the  first  of  which  he  maintained,  "  that  in  the 
case  of  those  who  are  not  saved,  sin  is  the  true,  proper,  and 


•  Strype's  Whitgift,  book  4.  c  16,  p.  453,  or,  vol.  2,  pp.  263,  264. 
f  Strype's  Whitgift,  p.  467  ;  or,  iL  273. 
9  • 


139  EFFECTS    OF    BAPTISM    IN    INFANTS. 

primary  cause  of  reprobation,"*  which  was  considered  an  un- 
orthodox statement,  both  by  the  Heads  and  also  by  the  famous 
Dr,  Saravia,  (whose  judgment  the  Archbishop  requested  on  the 
whole  matter,  and  which  is  given  by  Strype,)t  although  it  is 
admitted  by  them,  that  "in  the  execution  of  God's  decree 
there  is  always  respect  to  sin,  and  the  cause  of  damnation  is 
in  the  wicked  themselves  :"$  in  the  latter,  the  Archbishop  (as 
he  himself  states)  did  not  understand  him  as  denying  that  the 
faithful  might  be  assured  of  their  salvation  by  the  certainty 
of  faith,  but  that  they  were  assured  by  the  certainty  of  such  a 
faith  as  that  with  which  they  believe  the  omnipotence  and 
unity  of  the  Grodhead,  &dgA 

The  whole  controversy  clearly  shows,  that  the  most 
thoroughly  Calvinistic  views  of  doctrine  on  all  these  points 
were  then  almost  universally  held  in  our  Church.  For  al- 
though the  Archbishop  and  the  Heads  of  the  University  differed 
a  little  in  some  points,  yet  Barret's  statements  were  considered 
by  both  as  involving  various  important  errors,  and  gave  rise  to 
what  are  called  the  Lambeth  Articles,  which  I  shall  notice 
presently. 

I  have  already  mentioned  that  the  Archbishop  applied  to 
Dr.  Saravia  for  his  judgment  in  this  matter.  The  paper  he 
wrote  on  the  subject  is  given  by  Strype,ll  and  is  well  worth 
the  reader's  perusal,  as  the  judgment  of  a  learned,  able,  and 
moderate  man  of  that  period.  I  will  not,  however,  detain 
the  reader  with  it  here,  further  than  to  observe,  that  on  the 
two  points  of  gratuitous  election  and  predestination,  and  final 
perseverance,  his  testimony  is  of  the  strongest  kind  in  de- 
fence of  the  "  Calvinistic  "  view.  "  That  there  is  no  cause," 
he  says,  "  of  election  and  predestination  besides  the  gratuitous 
mercy  of  God,  has  always  been  beyond  controversy  among  all 
orthodox  personsJ"^  With  respect  to  reprobation,  however, 
he  considered  the  case  to  be  different,  it  being  the  desert  of 
sin.     On  the  question  of  perseverance  he  maintains,  that  to 

•  lb.  p.  486,  or,  ii.  230. 
f  lb.  p.  442 ;  or,  ii.  241-243,  and  Appendix. 

J  lb.  p.  440 ;  or,  ii.  249.    •  §  lb.  p.  456 ;  or,  ii.  270. 

I  Whitgift's  Life,  App.  book  4,  No.  24. 

4  Strype'8  Whitgift,  App.  to  book  4,  No.  24,  p.  196  ;  or  Hi.  881. 

• 


EFFECTS    OF    BAPTISM   IN    INFANTS.  J3l 

the  predestinate  such  a  gift  of  perseverance  is  given,  as  that 
while  without  it  they  would  not  be  able  to  persevere,  with  it 
they  cannot  but  persevere.''''*  On  the  other  points  he  mode- 
rates with  much  ability  between  Barret  and  the  Heads  of  the 
University. 

I  now  come  to  the  Lambeth  Articles,  which  are  of  great 
importance,  as  showing  us  the  judgment  of  the  then  Arch- 
bishops of  Canterbury  and  York,  and  several  of  the  most 
eminent  divines  of  that  period. 

These  Articles  were  drawn  up  at  a  meeting  at  Lambeth 
in  November,  1595,  at  which  were  present  the  Archbishop  of 
Canterbury ;  Dr.  Fletcher,  Bishop  of  Bristol,  but  elect  of 
London ;  Dr.  R.  Vaughan,  elect  of  Bangor ;  Dr.  Tyndal, 
Dean  of  Ely ;  Dr.  Whitaker,  and  some  other  Cambridge  di- 
vines.! 

The  Articles  are  thus  given  by  Strype. 

^  Articles  approved  by  the  Most  Reverend  Lord,  John,  Archbishop  of 
Canterbury,  and  Richard,  Bishop  of  London,  and  other  divines,  at  Lambeth, 
the  20th  of  November,  in  the  year  1595. 

"  1.  God  has  from  eternity  predestinated  some  to  life,  and  reprobated 
«orae  to  death. 

"  2.  The  moving  or  efficient  cause  of  predestination  to  life  is  not  the 
prevision  of  faith,  or  perseverance,  or  good  works,  or  anything  which  exists 
in  the  persons  predestinated,  but  the  sole  pleasure  of  the  goodwill  of  God. 

"  3,  The  number  of  the  predestinated  is  foreordained  and  certain,  and 
can  neither  be  increased  nor  diminished. 

"4.  They  who  are  not  predestinated  to  salvation  will  necessarily  be 
condemned  on  account  of  their  sins. 

"  5.  True,  living,  justifying  faith,  and  the  sanctifying  Spirit  of  God,  is 
not  extinguished,  does  not  fail,  is  not  lost  in  the  elect,  either  finally  or 
totally. 

"  6.  A  man  truly  faithful,  that  is,  endued  with  justifying  faith,  is  cer- 
tain, with  the  full  assurance  of  faith,  of  the  remission  of  his  sins,  and  his 
eternal  salvation  through  Christ. 

•'  7.  Saving  grace  is  not  given,  is  not  communicated,  is  not  granted  to 
all  men,  by  which  they  may  be  saved,  if  they  will. 

"8.  No  one  can  come  to  Christ,  except  it  shall  have  been  given  him 
to  do  so,  and  unless  the  Father  shall  have  drawn  him.  And  all  men  are 
not  drawn  by  the  Father  so  as  to  come  to  the  Son. 

''  9.  It  is  not  placed  in  the  "will  or  power  of  every  man  to  be  saved."J 

•  lb.  p.  194,  or  iii.  330. 

f  Heylm's  Quinquart.  Hist.  Fart  8,  c.  20. 

X  Articuli   approbati   a   Reverendiss.    Dom.  D.   D    Joanne   Archiepiscopo 


103  EFFECTS   OF    BAPTISM    IN    INFANTS, 

These  propositions  the  Archbishop  of  Canterbury  sent  to 
Dr.  Matthew  Hutton,  Archbishop  of  York,  who  had  been 
Regius  Professor  of  Divinity  at  Cambridge  from  1562  ta 
1567,  (when  he  was  succeeded  by  "Whitgift  himself,)  for  his 
judgment ;  which  he  gave  in  favor  of  each  seriatim.  "  And 
then,"  says  Strype, 

"  He  subscribed  his  name  after  these  ■words,  Hm  theses  ex  sacris  Uteris 
vel  aperte  coUigi  vel  necessaria  consecutione  deduci  possunt ;  et  ex  scriptis 
Augustini.     Matth.  EborP  * 

These  propositions  the  Archbishop  of  Canterbury  sent  to 
Cambridge  with  a  letter  to  the  Heads,  "  praying  them  to  take 
care  that  nothing  should  be  publicly  taught  to  the  contrary  f 
Sodding,  however,  "  that  the  propositions  nevertheless  must  so 
be  taken  and  used  as  their  private  judgments ;  thinking  them 
to  be  true  and  correspondent  to  the  doctrine  professed  in  the 
Church  of  England,  and  established  by  the  laws  of  the  land  ; 
and  not  as  laws  and  decrees."t 

And  in  a  paper  drawn  up,  as  Strype  supposes,  "  for  the  in- 


Oantuariensi  et  Richardo  Episcopo  Londiaensi  et  aUia  Theologis,   Lambethae, 
Novembris  20,  anno  1595. 

1.  Deus  ab  aeterno  prcedestinavit  qvTosdam  ad  vitam,  et  quosdain  ad  mortem 
reprobavit. 

2.  Causa  movens  aut  efficiens  proedestinationis  ad  vitam  non  est  prsEvisio  fidei, 
aut  perseveranti;c,  aut  bonorum  operum,  aut  ullius  rei,  qua>  iusit  in  personi» 
praedestinatis,  sed  sola  voluntas  beneplaciti  Dei. 

3.  Pradestinatorum  pracfinitus  et  certus  numcrus  est,  qui  nee  augeri  nee 
minui  potest. 

A.  Qui  non  sunt  pnedestinati  ad  salutem  necessario  propter  peccata  sua 
damnabuntar. 

6.  Vera,  viva,  justificans  fides,  et  Spiritus  Dei  s.inctificans,  non  extingultur, 
non  excidit,  non  evanescit  in  electis,  aut  finalitcr  aut  totaliter. 

6.  Homo  vere  fidelis,  id  est,  fide  justificant  pra-ditua,  certus  est  plerophoria 
fidei  de  remissione  peccatorum  suornm  et  salute  sempiterna  sua  per  Christum. 

7.  Gratia  salutaris  non  tribuitur,  non  communicatur,  non  conceditur  universis 
hominibus,  qua  servari  possint,  si  voluerint. 

8.  Nemo  potest  venire  ad  Christum,  nisi  datum  ci  fuerit,  et  nisi  Pater  eum 
trazerit.     Et  omncs  homines  non  trahimtur  a  Patre,  ut  veniant  ad  Filium. 

0.  Non  est  positum  in  arbitrio  aut  potestate  uniuscujusque  hominis  servari, 
(Strype's  Whitgift,  book  4,  c.  17,  p.  461  ;  or  ii.  280.) 

•  Strype's  Wliitgift,  book  4,  c.  11,  p.  4G1 ;  or  ii.  280  ;  and  see  also  bis  con- 
firmation of  this  opinion,  ib.  p.  478 ;  or  ii.  814. 

fib. 


EFFECTS  OF  BAPTISM    IN    INFANTS.  i38 

formation  of  some  great  men"  as  to  this  whole  affair  of  Barret, 
the  Archbishop  says  of  these  propositions, — 

"  I  know  them  to  be  sound  doctrines  and  uniformly  professed  in  this 
Church  of  Englajid,  and  agreeable  to  the  Articles  of  religion  established  by 
authority.  And  therefore  I  thought  it  meet  that  Barret  •  should  in  more 
humble  sort  confess  his  ignorance  and  error:  and  that  none  should  bo 
suffered  to  teach  any  contrary  doctrine  to  the  foresaid  propositions  agreed 
upon.  And  this  is  the  sum  of  all  this  action.  And  if  this  agreement  be 
not  maintained,  further  contentions  will  grow,  to  the  animating  the  com- 
mon adversaries,  the  Papists :  by  whose  practice  Barret  and  others  are  set 
on.     Some  of  hris  opinions  being  indeed  Popish."  * 

From  these  propositions,  then,  it  clearly  appears  what  was 
the  view  then  entertained  in  the  highest  places  of  the  Church, 
as  to  the  doctrine  of  the  Church  of  England.  The  value  and 
force  of  the  testimony  I  leave  the  reader  to  appreciate.  He 
may  also,  I  suppose,  easily  determine  the  question,  whether 
in  the  face  of  these  proceedings  within  a  few  years  of  the  es- 
tablishment of  our  standards  of  doctrine,  and  of  the  affirma- 
tions here  made  of  such  doctrine  having  been  the  uniform 
doctrine  of  our  Clmrch,  it  can  be  maintained,  not  merely  that 
these  propositions  go  heyond  the  express  statements  of  our 
Articles,  (which  is  a  totally  different  question,)  but  that  the 
statements  of  the  two  are  opposed  to  each  otber. 

It  was  not  likely,  "however,  that  such  explicit  statements 
of  doctrine  should  be  received  with  universal  satisfaction;  and, 
moreover,  the  very  circumstance  of  their  being  put  forth  with- 
out the  royal  sanction  excited  the  jealousy  of  tlie  Queen.  It 
appears  from  a  letter  of  the  Archbishop  to  the  Heads,  that  the 
Q,i4een,  though  ^'■persuaded  of  the  truth  of  the  propositions  " 
*'  did  think  it  to  be  utterly  unfit  that  the  %ame  should  any 
ways  be  publicly  dealt  with  either  in  sermons  or  disputations," 
and  supposed  that  they  had  been  sent  to  the  University  for 
this  purpose.!  And  she  was  still  more  an^ry  with  Baro,  the 
Margaret  Professor  of  Divinity,  for  piiblicly  maintaining  doc- 
trine lahich  appeared  contrary  to  some  of  the  propositions. t 

And,  as  I  have  observed,  it  was  not  to  be  expected  that  the 


»  lb.  c.  16,  p.  459;  orii.  277. 

f  lb.  book  4,  c.  17,  p.  463 ;  or  ii.  284. 

4  lb.  p.  465  ;  or  ii.  287,  288. 


134  EFFECTS    OF    BAPTISM    IN    INFANTS. 

statements  of  these  propositions  should  meet  with  universal 
assent.  Accordingly  we  find,  that  though  they  met  with  no 
direct  and  open  opposition,  the  authority  which  promulgated 
them  being  sufficient  to  prevent  that,  they  were  secretly  dis- 
liked by  many  ;  who  took  the  course,  too  common  in  such 
oases,  of  professing  to  receive  them,  while  they  explained  away 
their  meaning. 

The  leader  of  the  dissentients  was  Baro,  the  Margaret 
Professor  of  Divinity,  who  was  several  times  convened  before 
the  Heads,  and  charged  with  opposing  the  doctrine  contained 
in  these  Articles,  and  maintaining  various  errors.  These 
errors  were  what  wauld  now  be  called  Arminianism.*  The 
charge  of  opposing  the  doctrine  maintained  in  the  Lambeth 
Articles,  he  denied ;  but  nevertheless,  after  a  careful  exami- 
nation of  his  judgment  of  those  Articles  sent  to  the  Archbishop 
of  Canterbury,  at  his  request,  I  must  confess  that  I  cannot 
consider  him  as  a  maintainer  of  the  doctrine  contained  ia 
them ;  and  I  am  not  surprised  that  the  Archbishop  of  York,^ 
when  asked  by  the  Archbishop  of  Canterbury  for  his  judgment 
respecting  him,  "  in  bis  answer  showed  how  little  he  liked  of 
him  and  his  learning,  wishing  that  he  were  in  his  own  country 
and  not  to  disturb  the  peace  of  our  Church.^'i  His  conduct 
seems  to  me  to  have  been  what  we  should  now  call  very  Trac- 
tarian,  that  is,  thoroughly  disingenuous ;  and  in  the  following 
year  he  resigned  his  Professorship  and  retired  from  Cambridge.t 
His  "  orthodox  explication,"  as  he  called  it,  of  the  Lambeth 
Articles  is  given  by  Strype,§  and  was,  I  think,  clearly  in- 
tended to  strain  them  in  what  would  now  be  called  an 
"  Arminian  "  direction. 

Of  course,  however,  when  we  consider  the  way  in  which 
bis  case  was  taken  up,  and  his  being  obliged  in  consequence 
to  retire  from  Cambridge,  his  example  is  anything  but  a  proof 
that  his  doctrine  is  that  of  our  Church,  but  much  the  contrary^ 
In  fact,  the  remark  made  by  Heylin  himself  when  noticing 


*  lb.  book  4,  cc.  17  and  18. 

t  lb.  p.  476  ;  or  ii.  309.    See  also  a  letter  of  the  Heads  to  their  Chancellor^ 
Strype's  Annals,  Records  No.  160. 

X  Strype's  Annals,  ii.  1.  568,  book  1,  c.  35. 
§  Strype's  Whitgift,  App.  book  4,  No.  26v 


EFFECTS    OF   BAPTISM   IN   INFANTS.  13$ 

this  case,  shows  this.  "  Such,"  he  says,  "  was  the  condition 
of  affairs  at  Cambridge  at  the  expiring  of  the  year  159f5,  the 
genuine  doctrine  of  the  Church  beginning  then  to  break  through 
the  clouds  of  Calvinism,  wherewith  it  was  before  obscured^ 
and  to  shine  forth  again  in  its  former  lustre."*  It  is  here  ad- 
mitted that  the  Anti-Calvinistic  doctrine  began  to  show  itself 
publicly  in  our  Church  in  1595  ;  and  the  insinuations  that  it 
is  "  the  genuine  doctrine  of  our  Church,"  and  began  then  to 
shine  forth  "  in  its  former  lustre,"  are  merely  groundless 
assertions  made  to  mislead  the  reader  ;  because  it  is  not  pre- 
tended that  this  "  genuine  doctrine  "  had  made  its  appearance 
publicly  in  any  former  period  of  Queen  Elizabeth's  reign,  that 
is,  at  any  time  since  the  present  Formularies  of  our  Church 
were  established.  From  the  period  of  their  establishment,  at 
the  commencement  of  the  reign  of  Queen  Elizabeth,  to  the  year 
1595,  the  doctrine  now  called  Calvinism,  on  the  points  of  elec- 
tion, predestination,  and  final  perseverance,  was  the  almost  uni- 
versal doctrine  of  our  divines,  and  consequently  is,  of  necessity, 
most  in  accordance  with  those  Formularies  ;  unless  we  suppose 
that  the  very  men  who  established  them  voluntarily  made  them 
such  as  they  could  not  themselves  conscientiously  subscribe. 
I  must  observe,  however,  before  I  pass  on,  that  even  Bare 
appears  to  have  held  the  doctrine  of  final  perseverance,  so  far 
as  Augustine's  view  of  it  extended  ;  for,  in  his  remarks  on  the 
fifth  Article  of  Lambeth,  he  says,  after  maintaining  that  justi- 
fying faith  is  sometimes  lost,  ^*  Nevertheless  in  the  elect,  as 
this  Article  rightly  teaches,  it  is  not  finally  lost.  Nay  fur- 
ther, when  in  these  very  elect  the  whole  is  sometimes  lost, 
yet  in  a  sense  it  may  be  said  that  it  is  not  totally  lost ;  that 
is,  it  is  not  so  lost  in  the  elect,  but  that  it  is  afterwards 
restored  through  penitence."t  And  it  is  admitted  by  Heylia 
when  compelled  to  confess  that  Overall  was  of  this  opinion., 
that  several  others  whom  he  would  fain  have  been  able 
to  range  on  his  own   side,  took  this  view.      "  Nor  can  it 

•  Quinquart.  Hist  Pt.  S,  c.  22,  §  6. 

f  In  electis  tamen,  ut  recte  docet  hie  articulus,  non  amittitur  finaliter.  Imo 
qnando  in  his  ipsis  electis  scil.  tota  interdum  amittitur,  aliquo  tamen  sensu  did 
potest  non  amitti  totiiliter :  id  est,  non  aaaitti  in  electis,  quin  per  pcenitentiam 
poetea  restauretur. 


tS€  EFFECTS    OF    BAPTISM    IK    INFANTS. 

be  denied,"  he  says,  to  use  his  own  peculiar  phraseology,  but 
"that  some  other  learned  men  of  those  times  were  of  the  same 
opinion  also."*  The  question  which  one  would  have  been 
glad  to  ask  him  is,  what  learned  men  of  those  times  in  our 
Church  were  not  of  that  opinion  ? 

The  views  of  Baro  were  very  probably  participated  in,  to  a 
certain  extent,  by  several  others ;  but  Strype  mentions  only 
the  names  of  Overall,  Clayton,  Harsnet,  and  Andrews.!  And 
I  can  find  no  others  added  even  by  Heylin  as  taking  his  part 
at  that  time. 

What  Dr.  Clayton's  particular  views  were,  or  how  far  he 
agreed  with  Baro,  I  cannot  find ;  there  not  being,  as  far  as  I 
am  aware,  any  record  of  his  judgment  upon  the  points  in 
question. 

The  views  of  Harsnet,  who  was  afterwards  promoted  to 
the  Episcopal  Bench,  and  ultimately  in  the  times  of  Charles!, 
became  Archbishop  of  York,  may  be  judged  of  by  a  sermon 
originally  preached  by  him  in  1584,  but  not  published  till 
1656,1:  many  years  after  his  death,  which  took  place  in  1631. 
From  this  sermon,  (the  delay  in  the  publication  of  which  is 
somewhat  remarkable,)  it  would  appear  that  his  views  were 
what  we  should  now  call  Arminian.  But  I  suppose  the  mere 
fact  that  such  a  sermon  was  preached,  especially  considering 
that  it  was  never  published  till  1656,  can  hardly  be  considered 
of  much  weight. 

The  views  of  Andrews,  afterwards  Bishop  of  Winchester, 
may  be  best  gathered  from  his  judgment  on  the  Lambeth 
Articles.  They  are  propounded  with  much  wisdom,  learning 
and  moderation.  And  I  cannot  refrain  from  quoting,  for  the 
benefit  of  over  zealous  spirits  on  both  sides,  his  opening  re- 
marks in  giving  his  judgment. 

"  The  first  four  Articles  are  about  Predestination  and  Reprobation  ;  of 
which  the  one  is  called  by  the  Apostle,  '  0  the  depth  [of  the  riches  of  "the 
wisdom  and  knowledge  of  God  '],  the  other  by  the  prophet  '  a  great  deep,^ 
Rom.  xi.  33 ;  Psal.  xxxvi.  6.     I  indeed  frankly  confess,  I  have  followed 

o     •  Quinq.  Hist.  Ft.  8,  c.  22,  §  6. 

f  Life  of  Whitgift,  book  4,  c.  18,  p.  478  :  or  ii.  803. 

X  Thrae  Sermons  by  Dr.  R.  Stuart,  to  which  is  added  a  fourth  by  the  Right 
Rev.  S.  Harsnet,  &c.  Lond.  165G,  12mo.,  2nd  ed.  1658,  12nio. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  ly/ 

Augustine's  advice, — these  mysteries  which  I  cannot  unfold  I  have  viewed 
with  admiration  as  they  lie  concealed ;  and  hence  that  for  these  sixteen 
years,  ever  since  I  was  made  priest,  I  have  neither  publicly  nor  privately 
disputed  about  them,  or  written  a  sermon  on  them  ;  and  that  now  I  had 
rather  hear  than  speak  concerning  them.  And  indeed,  since  the  topic  is 
one  in  which  the  danger  of  falling  is  great,  and  which  has  on  both  sides 
dangerous  precipices,  and  since  the  passages  from  St.  Paul's  writings,  from 
whence  the  doctrine  is  commonly  drawn,  are  always  held  to  be  among  those 
things  hard  to  be  understood  (of  which  Peter  speaks :)  and  since  there  are 
not  many  among  the  clergy  who  are  able  wisely  and  cleverly  to  explain 
and  unravel  these  things,  and  very  few  of  the  people  that  are  fit  and 
competent  hearers  of  the  matter,  I  should  advise,  if  it  could  be  done,  that 
silence  should  be  enjoined  on  both  sides,  and  that  these  things  should  not 
be  so  indiscriminately  and  crudely  set  forth  by  every  body  as  they  are 
wont  to  be."  * 

The  judgment  he  gives  upon  the  statements  of  the  Articles 
however,  though  very  cautious  and  temperate,  and  not  quite 
so  clear  as  could  have  been  desired,  seems  to  me  clearly  to 
show  that  his  views  had  what  we  should  now  call  an  Armiuian 
bias,  except  as  to  the  doctrine  oi  final  perseverance,  which  he 
distinctly  maintains  in  his  remarks  on  the  fifth  Article,  which 
are  as  follows, — 

"  Certainly  no  one,  I  believe,  ever  said,  That  faith  finally  fails  in  the 
elect.  It  certainly  does  not  fail.  But  that  it  does  not  fail  is,  I  think, 
owing  to  the  nature  of  its  subject,  not  its  own ;  from  the  privilege  of  the 
person,  not  of  the  thing.  And  this  on  account  of  apostates ,  who  ought  not 
to  be  charged  with  falling  from  faith,  their  faith  never  having  been  true 
and  lively.  But  whether  the  Holy  Spirit  may  for  a  time  be  taken  away  or 
extinguished,  is,  I  think,  yet  a  question.  I  confess  that  I  am  in  doubt  on 
the  subject."t 


*  Quatuor  priores  articuli  de  praedestiuatione  sunt  et  reprobatione  ;  quarum 
ilia  ab  apostolo  dicitur,  Ci  ySstflor,  hcec  a  propheta,  abyssus  multa,  Rom.  xi.  83, 
Psal.  xxxvi.  6.  Ego  certe  ingenue  fateor,  sequutua  sum  Augustini  consilium, 
mysteria  ha;c  quae  aperire  non  possum,  clausa  miratus  sum,  et  proinde,  per  hos  16 
annos,  ex  quo  presbyter  sum  factus,  me  neque  publico  nequet  privatim  vel 
disputasse  de  eis,  vol  pro  concione  tractasse ;  etiam  nunc  quoque  malle  de  eis 
audire  quam  dicere.  Et  quidem  cum  lubricus  locus  sit,  et  habeat  utrinque  peri- 
culosa  praecipitia,  cumque  loci  Paulini,  unde  fere  eruitur,  inter  SwitnTit  ilia  (de 
qnibus  Petrus)  semper  sint  habiti,  cumque  nee  multi  in  clero  sint,  qui  ea  dextre 
expedire,  et  perpauci  in  popalo  qui  idonei  illius  auditores  esse  possint,  suaderem, 
fii  fieri  posset,  ut  indiceretur  utrinque  silentium,  nee  ita  passim  et  crude  propone- 
rentur  a  qnibusque  ut  assolet,"  Ac. 

f  Certe  nemo  unquam  dixerit,  credo,  Fidem  in  electis  finaliter  excidere.  lUa 
vero  non  excidit    Sed  quod  non  excidat,  hoc  habere  existimo  a  natura  subject! 


138  EFFECTS    OF    BAPTISM    IN    INFANTS. 

He  then  adduces  some  passages  of  Scripture  to  prove  the 
aflfirmative  of  this  last  question,  and  finally  adds, — 

"  Although  I  am  aware  that  this  very  phrase,  that  faith  cannot  be  totally 
lost,  may  be  thus  explained ;  that  although  the  whole  of  it  may  be  lost,  it 
camiot  be  lost  wholly  for  good  or  irrecoverably,  that  is,  so  lost  that  there 
is  no  opportunity  for  men  to  return  whence  they  fell."  * 

There  remains  for  consideration  the  case  of  Overall,  after- 
wards Dean  of  St.'Paul's  and  Bishop  of  Norwich.  But  this  is 
one  of  a  different  kind,  and  one  which  will  repay  the  trouble 
of  investigation.  Although  there  were  some  points  in  which 
he  agreed  with  Baro,  and  that  he  did  not  altogether  hold  with 
the  Lambeth  Articles,  yet  he  did  not  agree  with  the  Arminian 
doctrine.  His  views  in  fact  were  somewhat  peculiar,  and 
took  a  middle  course  between  the  Calvinistic  and  Arminian 
views  on  the  subject ;  and  although  it  cannot  be  conceded  that 
they  were  precisely  the  views  held  by  the  Reformers  of  our 
Church  when  drawing  up  the  Articles,  yet  they  may  be  ad- 
mitted to  be  fairly  included  in  the  intentionally  comprehensive 
phraseology  of  our  Articles.  To  my  mind  they  are  well  worth 
consideration. 

His  opinion  upon  the  points  to  which  I  am  here  more  ex- 
pressly referring,  was  given  in  connexion  with  the  famous 
Quinquarticular  controversy  that  arose  early  in  the  17th  cen- 
tury in  Belgium,  and  led  to  the  Synod  of  Dort,  in  which  he 
took  a  middle  view  of  the  points  in  question  between  the  two 
parties. 

His  judgment  on  this  controversy  (which  has  been  referred 
to  and  quoted  by  Bishop  Davenant  in  his  Answer  to  Hoard, 
and  largely  by  Bishop  Hall  in  his  Via  Media)  has  never  been 
published,*  but  their  quotations  have  enabled  me  to  identify  it 

tni,  non  sua ;  ex  privilegio  personce,  non  rel  Atque  hoc  propter  apostatas,  qui- 
bu8  vitio  dari  noa  debet,  quod  excidaut  a  fide,  quu;  vera  et  viva  nunquam  fuit. 
An  vero  SpirituSreanctus  ad  tempus  auferri  aut  extingui  possit,  existimo  quseri 
Mlhuc  posse  ;  fateor  hirrere  me. 

*  Etsi  non  sum  nescius,  et  hoc  ipsum,  non  posse  amilti  totaliter,  exponi  posse 
BtCf  in  totum  prorsua  vel  penitua  amitti  nequeat,  esti  tota  amittatur,  id  est,  ita 
amitti,  ut  non  sit  locus  revertendi,  unde  exciderunt.  (Hist.  Artie.  Lambeth,  ad 
finem  Ford,  in  Art.  89,  pp.  425  et  seq. 

t  A  statement  of  the  doctrine  of  our  Church  on  the  five  Articles  involved  in 
Hm  eontroversy,  attributed  to  Overall,  baa  often  been  published  in  the  "  Historia 


EFFECTS    OF    BAPTISM    IN   INFANTS.  139 

in  two  MSS.  in  the  Harleian  Collection  in  the  British  Museum  ; 
in  one  of  which,  (I  may  add,)  though  it  occurs  anonymously, 
it  is  placed  in  juxtaposition  with  several  acknowledged  pieces 
of  Overall.  Not  having  been  published,  I  shall  present  the 
reader  with  the  whole  of  it  as  it  there  stands. 

"  There  are  five  Articles  controverted  in  Belgium. 

'•'1.  Concerning  the  Divine  Predestination. 

"  2.  Concerning  the  Death  of  Christ. 

"  3.  Concerning  Free  Will  and  Grace. 

"  4.  Concerning  the  mode  of  the  operation  of  Divine  grace. 

"  5.  Concerning  the  perseverance  of  believers. 
"Respecting  which  the   Remonstrants  or   Arminians,  and  the   Contra- 
remonstrants  or  Puritans,  defend  opposite  tenets ;  between  which  our  Church 
much  more  correctly  (as  it  appears  to  me)  holds  the  middle  path. 
"  1 .  Concerning  the  Divine  predestination. 
First,  the  Remonstrants  maintain  a  general  Decree  of  predestination, 
and  conditional  upon  faith,  according  to  the  general  Evangelical  promise 
of  the  salvation  of  all  men  on  account  of  Christ  having  died  for  them,  if 
through  the  word  and  the  Holy  Spirit  aiding  it  they  believe  in  him  with  a 
lively  and  persevering  faith. 

"  [The  Remonstrants  maintain]  secondly,  a  special  and  absolute  Decree, 
arising  from  the  foreknowledge  of  faith,  respecting  the  salvation  of  those 
men  in  particular  of  whom  God  foresaw  that  they  would  through  grace 
believe ;  and  on  the  other  hand  the  damnation  of  those  of  whom  He  foresaw 
that  they  would  remain  in  sin  impenitent  and  unbelieving.  And  this  is  the 
judgment  of  the  ancient  Fathers,  before  Augustine,  and  of  many  after  him, 
of  many  also  of  the  Papists,  the  Lutherans,  and  many  others. 

"  In  the  second  place,  the  Contra-remonstrants,  excluding  a  general  and 
conditional  Decree,  maintain  an  exclusive  particular  and  absolute  Decree 
respecting  certain  individuals  selected  out  of  the  human  race  to  have  faith 
and  perseverance  bestowed  upon  them,  and  to  be  saved,  for  the  sake  of  the 
death  of  Christ,  suffered  for  them  only,  through  the  efficacious  and  irresis- 
tible grace  of  the  Holy  Spirit,  enjoyed  by  them  alone :  all  the  rest  being 
rejected  and  condemned  by  an  absolute  Decree.  And  this  is  the  view  of 
Zuingle,  Calvin,  and  the  Puritans,  unknown  to  all  the  ancient  Fathers,  even 
to  Augustine  and  his  followers,  rejected  by  most  of  [one  MS.  reads,  all]  the 
Papists,  all  the  Lutherans,  and  many  others." 


Artie  Lambeth."  annexed  to  Ellis's  "  Defens.  Artie."  and  Ford's  "  Comment,  in 
Artie.  1720,"  8vo.;  but  I  cannot  find  the  authority  for  calling  him  the  author  of 
it ;  although  it  may  very  possibly  have  been  WTitten  by  him,  as  it  seems  to 
accord  with  his  general  views.  It  was  first  published,  I  believe,  at  the  end  of 
Bishop  Davenant's  "  Dissertationes  duae  de  morte  Christi  et  de  pnedestina- 
tione.  Cant  1660,"  fol,  where  it  is  attributed  to  Davenant,  but  certainly  by  mis- 
take. 


140  EFFECTS    OF    BAPTISM    IN    INFANTS. 

[I  doubt  whether  some  of  the  parties  here  mentioned  -would  have  allowed 
this  to  be  a  fair  statement  of  their  views.] 

"  In  the  third  place,  our  Church,  holding  a  middle  path,  joins  a  particular 
absolute  Decree,  not  arising  from  the  foreknowledge  of  human  faith  or  will^ 
but  from  the  purpose  of  the  Divine  will  and  grace,  respecting  the  liberation. 
and  salvation  of  those  whom  God  hath  chosen  in  Christ,  with  a  general  and 
conditional  will,  or  a  general  Evangelical  promise;  teaching  that  the 
Divine  promises  are  so  to  be  embraced  by  us  as  they  are  generally  set  forth 
in  the  Holy  Scriptures,  and  that  that  will  of  God  is  to  be  followed  by  us 
which  we  have  clearly  revealed  in  the  word ;  namely,  that  God  gave  his 
Son  for  the  world  or  the  whole  human  race ;  that  Christ  offered  himself  a 
sacrifice  for  all  the  sins  of  the  whole  world ;  that  Christ  redeemed  the  whole 
human  race ;  that  Christ  ordered  the  Gospel  to  be  preached  to  all ;  that 
God  wills  and  commands  all  to  hear  Christ,  and  believe  in  him,  and  that 
he  has  set  forth  grace  and  salvation  for  all  in  him ;  and  that  this  is  an 
infallible  truth  in  which  there  can  be  no  error.  Otherwise  that  the  Apostles 
and  other  ministers  of  the  Gospel  preaching  this  are  false  witnesses  of  God, 
and  make  God  a  liar,  &c. ;  and  this  opinion  agrees  with  the  opinion  of 
Augustine,  as  it  is  explained  by  Prosper  and  Fulgentius.  It  is  the  more 
common  opinion  of  the  Church  since  Augustine.  And  these  two  things 
agree  very  well  together,  that  God  in  the  first  place  proposed  salvation  in 
Christ  to  all,  if  they  believed,  and  common  and  sufficient  grace,  in  the 
means  divinely  ordained,  if  men  were  not  wanting  to  the  word  of  God  and 
the  Holy  Spirit :  Then,  secondly,  that  He  might  help  human  infirmity,  and 
that  the  salvation  of  men  might  be  more  certaifi,  that  he  thought  good  to 
add  a  special  grace,  more  efficacious  and  abundant,  to  be  communicated  to 
whom  He  pleased,  by  which  not  only  they  might  be  able  to  believe  or  obey,  if 
so  inclined,  but  also  actually  be  inclined,  believe,  obey  and  persevere,  according 
to  the  saying  of  Augustine,  The  God  and  Lord  of  all  has  so  ordered  the  life 
of  angels  and  men,  that  in  it  he  might  first  show  what  their  free  will  could 
do,  then  what  the  blessing  of  his  grace  and  the  communication  of  righteous- 
ness could  do. 

"  2.  Concerning  the  Death  of  Christ. 

"  In  like  manner  concerning  the  death  of  Christ  undergone  for  men, 
there  are  three  opinions. 

"  The  first,  that  Christ  died  for  all  men,  and  by  his  death  redeemed 
the  whole  human  race,  with  a  general  and  conditional  intention  on  the 
part  of  God  of  giving  salvation  to  all  for  the  sake  of  Christ's  death,  on  the 
condition  of  faith  dependent  on  the  free  co-operation  of  men  under  grace. 

"  The  second,  contrary  to  the  first,  that  Christ  did  not  die  for  all  men, 
&c.,  and  did  not  redeem  the  whole  human  race,  &c.,  and  that  God  did  not 
in  any  way  or  under  any  condition  purpose  or  intend  to  give  salvation  or 
grace  for  the  sake  of  Christ  to  any  others  than  to  the  elect  alone. 

"  The  third,  while  it  grants  the  death  of  Christ  for  all  men,  and  the 
conditional  intention  of  God  respecting  the  general  grace  of  the  Evangelical 
promise,  adds  the  special  intention  of  God  concerning  the  application  of  the 
benefit  of  the  detUh  of  Christj  through  more  abundant  and  efficacious  grace, 


EFFECTS    OF    BAPTISM    IN    INFANTS.  141 

absolutely,  certainly,  and  infallibly,  to  the  elect  alone,  without  any  prejudice 
to  others,  or  any  diminution  of  will  and  conunon  and  sufficient  grace  in  the 
Qase  of  others. 
*'  "3.  Concerning  Free  Will  and  Grace. 

"  Concerning  Free  Will  and  Grace,  all  agree  that  the  Free  Will  can  do 
nothing  good  without  grace  praevenient,  accompanying,  and  following  after, 
80  that  grace  may  hold  the  beginning,  the  middle,  and  the  end,  both  in  con- 
version, and  faiih,  and  every  good  work.  But  they  differ  in  this,  that — The 
first  opinion  lays  it  down,  that  influential  grace  is  so  joined  with  the  word 
heard,  understood,  and  meditated  upon,  that  to  all  willing  to  do  that,  it  is 
in  some  degree  conmion.  The  second  maintains  that  grace  is  proper  and 
peculiar  to  the  elect  alone,  and  does  not  admit  that  it  is  in  any  way  common 
to  all.  The  third  joins  together  both  kinds  of  grace,  so  acknowledging  a 
common  and  sufficient  grace  connected  with  the  word,  as  to  maintain  also 
a  special  and  efficacious  grace,  leading  with  certainty  to  salvation,  peculiar 
to  those  whom  God  has  chosen  in  Christ  of  his  own  gracious  good  pleasure. 
"4.  On  the  mode  of  the  operation  of  Divine  Grace. 

"  The  first  opinion  lays  it  down,  that  grace  so  works  in  man,  as  not  to 
take  away  the  liberty  of  the  human  will,  but  to  preserve  it ;  that  man  is 
so  enabled  by  grace  to  believe  and  obey,  as  that  he  is  able  also  by  his  free 
will  to  resist  grace. 

"  The  second  opinion  maintains  the  irresistible  operation  of  grace,  so 
that  wherever  it  is,  it  unalterably  inclines  and  leads  the  mind  to  assent  and 
obedience. 

*'•  The  third  teaches  that  men  are  so  influenced  and  moved  by  grace,  that 
they  both  can  follow  the  grace  that  calls  and  moves,  if  they  apply  themselves 
to  it,  and  also  can  resist  the  Divine  call  and  influence  by  their  Free  Will, 
and  too  often  do  resist ;  but  it  adds,  that  God,  when  he  wills,  and  to  whom  he 
wills,  gives  grace  so  abundant,  powerful,  or  suitable,  or  in  some  other  way 
efficacious,  that  although  the  will  is  able  to  resist  it,  on  account  of  its  liberty, 
yet  it  does  not  resist,  but  certainly  and  infallibly  complies  ;  and  that  God  so 
acts  with  those  whom  he  has  chosen  in  Christ,  so  far  as  is  necessary  for  their 
salvation. 

"  5.  Concerning  the  perseverance  of  believers. 

"  The  first  opinion  maintains,  that  all  believers  are  so  aided  by  Divnne 
grace,  that  they  are  able  to  persevere,  if  they  are  disposed  to  apply  proper 
care,  and  that  they  can  also  by  negligence  and  security  fall  from  faith  and 
grace. 

"  The  second  maintains,  that  no  believers  can  so  fall  from  faith  and 
Divine  grace  as  to  fall  back  into  the  state  of  damnation,  or  perish ;  but  that 
those  who  have  once  believed,  always  so  persevere  in  faith  and  grace,  that 
at  length  they  all  reach  salvation.  91 

"  The  third  maintains,  with  Augustine,  that  believers  may,  through  the 
infirmity  of  the  flesh  and  temptations,  go  back  from  grace  and  faith,  or  even 
fall  from  them.  But  it  adds,  that  those  believers  who  are  called  according  to 
God's  purpose,  and  who  are  firmly  grounded  in  a  lively  faith,  cannot  either 
totally  or  finally  fall  or  perish,  but,  by  a  special  and  efficacious  grace,  so 


142  EFFECTS    OF    BAPTISM    IN    INFANTS. 

persevere  in  a  trtte  and  lively  faith,  that  at  length  they  are  brought  to  eternal 
lifeP* 

Such  were  the  views  of  Overall,  which  most  men  in  the 
present  day  would  call  Calvinistic,  and  which  appear  to  me 


*  MS.  Harl.  in  Mus.  Brit.,  No  31-42,  pp.  13  et  No.  750,  fol.  87,  88.    [I  have 
given,  within  hooks,  the  various  readings  of  MS.  750.] 
Quinque  sunt  Articuli  in  Belgio  controversi: — 

1.  De  prffidestinatione  divina. 

2.  De  morte  Cliristi.  • 
8.  De  libero  arbitrio  et  gratia. 

4.  De  modo  operationis  gratiae  divin®. 

5.  De  perseverantia  credentium. 

De  quibus  Remonstrantes  sive  Arniiniani,  et  contra-Remonstrantes  sive  Puritani, 
contrarias  sententias  tuentur :  inter  quas  Ecclesia  nostra  multorectius  (ut  mihi  vide- 
tur)  mediam  viam  tenet. 

1.  De  proedestinatione  divina. 

Prime,  Remonstrantes  ponunt  praedestinationis  decretum  generale  et  condi- 
tionatum  sub  conditione  fidei,  secundum  geueralem  promissionem  Evangelicam 
de  servandis  omnibus  hominibus  propter  Christum  pro  iis  mortuum,  si  in  eum 
per  verbum  et  Spiritum  Sanctum  eidem  assistentem  fide  viva  et  perseverante 
crediderint 

Secundo,  speciale  et  absolutnm  ex  praescientia  fidei  de  servandis  iis  singular!- 
bus  hominibus  quos  praevidit  Deus  per  gratiam  credlturos ;  contraque  iis  dam- 
nandis  quos  praevidit  in  peccato  impoenitentes  et  incredentes  [incredulos,  MS. 
750.]  mansuros.  Et  haec  est  sententia  veterum  patrum,  ante  Augustinum,  multo- 
rumque  post  ilium,  ex  Pontificiis  multorum,  Lutheranorum,  et  multorum 
aliorum. 

Secundo  [secunda  sententia,  MS.  750.]  contra-Remonstrantes,  excluso  decreto 
generali  et  conditionato,  unicum  [MS.  750  omits  unicum]  ponunt  decretum  par- 
ticulare  et  absolutnm,  de  certis  quibusdam  singularibus  hominibus  ex  humano 
genere  selectis,  propter  Christum  pro  iis  solis  mortuum,  per  Spiritus  Sancti  [760 
omits  Sancti]  gratiam  efficacem  seu  irresistibilem  iisqne  peculiarem,  fide  et  per* 
severantia  donandis  et  servandis  [750  omits  et  servandis]  omnibus  absoluto  decreto 
rejectis  et  damnandis.  Et  hacc  est  sententia  Zuinglii,  Calvini,  et  Puritanorum, 
ignota  omnibus  antiquis  patribus,  etiam  Augustino  et  ejus  sectatoribus,  rejecta  a 
plerisque  [ab  omnibus /or  a  plerisque,  750.]  Pontificiis,  Lutheranis  omnibus  [750 
omits  omnibus,]  raultisque  aliis. 

Tertio,  [tertia  sententia,  MS.  750]  nostra  Ecclesia  mediam  viam  tenens,  [in- 
sistens  for  tenens,  750,]  conjungit  particulare  decretum  absolutum,  non  ex 
prtBscientia  humansB  fidei  aut  voluntatis,  sed  ex  proposito  divinse  voluntatis  et 
gratise,  de  his  quos  Deus  elegit  in  Chri.sto  liberandis  et  salvandis,  cum -generali 
et  conditionata  voluntate,  seu  general!  promissione  Evangelica,  docens  promls- 
eiones  divinns  sic  amplcctendas  esse,  ut  nobis  in  sacris  Literis  generaliter  [750 
emit*  generaliter]  propo^itie  sunt,  eamque  Dei  voluntatem  nobis  sequendam  esse, 
quam  habemus  in  verbo  diserte  revelatam,  videlicet,  Deum  dedisse  filium  pro 
mundo  nive  toto  genere  humano ;  Christum  obtulisse  se  sacrifioium  pro  omnibus 
peccatis  totius  mundi :  Christum  redemisse  totum  [omne  for  totum,  750]  genus 


EFFECTS    OF    BAPTISM    IN    INFANTS.  143 

to  ruir  exceedingly  near  to  those  of  Calvin  and  his  more 
moderate  and  judicious  adherents,  though  guarding  against  the 
extremes  to  which  his  system  was  carried  by  numbers  even 
in  our  own  Church.     The  chief  difference  seems  to  me  to  lie 

genus  humanum ;  Christum  mandasse  omnibus  Evangelium  pra;dicandum ; 
Deum  velle  et  jubere  ut  omnes  Cliristum  audiant,  et  in  eum  credant,  in  eoque 
proposuisse  gratiam  et  salutem  omnibus  ;  esseque  banc  veritatem  infallibilem  cui 
noD  possit  [potest  for  possit,  750]  subesse  falsum.  Alioqui  Apostolos  aliosque 
ministros  Evangelii  lioc  [haec  for  hoc,  750]  pnedicantes  esse  falsos  testes  Dei, 
facereque  Deum  mendacem,  <J:c. ;  et  h;ec  sententia  congruit  cum  sententia  An- 
gustini,  prout  a  Prosper©  et  Fulgentio  explicatur.  [Et  hsec  videtur  esse  senten- 
tia Franc.  Sales,  lib.  4°  De  A  more  Dei.  cap.  1".  par.  1.  Not.  marg.\  Est  Ec- 
clesiaj  sententia  magis  communis  post  Augustinum.  Et  ha;c  duo  bene  conveniunt, 
Deum  prime  loco  proposuisse  salutem  in  Christo  omnibus  [hominibus,  750]  d 
erediderint,  gratiamque  communem  et  sufficientem,  in  mediis  divinitus  ordinatis, 
si  homines  verbo  Dei  Spirituiquc  Sancto  deesse  noluerint  Deinde  secundo  loco 
ot  succurreret  humana;  infirmitati,  certiorque  salus  [hominum,  750]  esset,  voluisse 
addere  specialem  gratiam,  magis  efficacem  et  abundantem,  quibus  placuerit  com- 
municandam,  per  quam  non  solum  possint  credere,  aut  obedire  si  velint,  sed  etiam 
acta  velint,  credant,  obediant  ac  perseverant,  juxta  sententiam  Augustini,  Sic 
Dens  Dominusque  jemnium  ordinavit  angelorum  hominumque  vitam,  ut  in  ea 
primum  ostenderet  quid  posset  eorum  liberum  arbitrium,  deinde  quid  posset  suae 
gratiffi  beneficium,  justitiaeque  indicium. 
•  2.  De  Morte  ChristL 

Similiter  de  morte  Christipro  hominibus  [omnibus /or  hominibus,  750]  obitai 
Ires  sunt  sente'htitc. 

Prima,  Christum  mortuum  esse  pro  omnibus  hominibus,  et  per  mortem  euam 
rcdemisse  totum  genus  humanum,  cum  intentione  Dei  generali  et  conditionata, 
de  danda  propter  Christum  mortuum  salute  omnibus,  sub  conditione  fidei 
dependente  ex  libera  co-operatione  hominum  sub  gratia. 

Secunda  prima;  contraria,  Christum  non  esse  mortuum  pro  hominibus  [760 
amiti  hominibus]  omnibus,  etc.,  nee  redemisse  totum  genus  humanum,  Ac.,  nee 
Deum  uUo  modo  aut  conditione  velle  aut  intendere  dare  salutem  aut  gratiam 
propter  Christum  aliis  quam  solis  (750  mnits  solis)  electis. 

Tertia,  supposita  morte  Christi  pro  omnibus  hominibus,  et  intentione  Dei 
conditionata  de  gratia  promissionis  Evangelicae  generali,  acjdit  intentionem  Dei 
specialem,  de  applicando  beneficio  mortis  Christi  per  gratiam  magis  abundantem 
et  efficacem,  absolute,  certo,  et  infallibiliter  solis  electis,  sine  ullo  pra;judicio,  aut 
ulla  voluntatis  et  gratisc  communis  et  sufficientis  diminutione. 
3.  De  libero  Arbitrio  et  Gratia. 

De  libero  Arbitrio  et  Qratia  omnes  consentiunt  liberum  arbitrium  nihil  boni 
posse  sine  gratia  pra^veniente,  comitante,  [750  omits  comitante]  et  subsequente, 
ita  ut  gratia  teneat  principium,  medium,  et  finem  et  [m/or  et,  750]  conversione 
et  fide  et  omni  opere  bono.  Sed  differunt  in  eo  quod — Prima  sententia  statuit 
[statuat /or  statuit,  750]  gratiam  excitantem  [750  «ni<s  gratiam  excitantem]  sic 
cum  verbo  audito  intellecto  et  cogitato  conjunctam  esse  [gratiam,  760],  ut 
omnibus  id  [750  omits  id]  facere  volentibus  sit  in  aliquo  [quodam /or  aliquo,  760] 
gradu  communis.    Secunda,  gratiam  solis  electis  propriam  et  peculiarem  ess* 


f^  EFFECTS    OF    BAPTISM  IN    INFANTS. 

in  Overall's  view  of  the  doctrine  of  final  perseverance,  which 
supposes,  that  men  having  true  faith,  and  therefore  regenerate, 
may  finally  and  entirely  fall  away  ;  though  not  the  elect,  who 
are  called  according  to  God's  purpose,  and  on  whom  the  gift 
of  final  perseverance  is  bestowed.  At  the  same  time,  his 
words  just  quoted  seem  to  imply  the  consciousness  of  a  dis- 
tinction between  the  nature  of  the  faith  that  fails,  and  that  of 
the  elect,  which  would  make  the  difference  not  very  great ;  for 
that  there  is  a  species  of  faith  from  which  men  may  fall  away, 
all  admit. 

And   here  it  is  of  importance  to  notice  a  passage  in  the 


contendunt  [contendat  for  contendunt,  750],  nee  illam  omnibus  communem  aliquo 
[uUo  for  aliquo,  760]  modo  fateatur.  Tertia  utramque  gratiam  conjungit,  sic 
communem  et  sufficientera  cum  verbo  connexam  agnoscens,  ut  specialem  et 
eflScacem,  ad  salutem  certo  perducentcm,  his  quos  Deus  in  Christo  ex  beneplacito 
8UO  gratioso  elegerit  propriam  profiteatur. 

4.  De  modo  operationis  Gratise  divinee. 

Prima  sententia  ponit,  gratiam  sic  in  homine  operari,  ut  libertatem  Toluntatis 
hnmana;  non  tollat,  sed  conservet ;  ita  posse  hominem  per  gratiam  credere  et 
obedire  ut  possit  etiam  per  liberum  arbitrium  gratisE  resistere. 

Secunda  sententia  [ponit,  750]  operationem  irresistibilem  gratis  [750  transposes 
the  two  last  words],  ita  ut  ubicunque  fuerit,  mentem  ad  assentiendum  et  obedi- 
endum  immutabiliter  flectat  et  perducat. 

Tertia  docet  liomines  sic  a  gratia  excitari  et  moveri,  ut  et  possint  gratise 
vocanti  et  moventi,  si  attenderint,  obsequi,  et  possint  etiam  diviniE  vocationi  et 
motion!  per  liberum  arbitrium  resistere,  et  nimiura  soepe  resistunt ;  sed  addit, 
Deum,  cum  voluerit,  et  quibus  voluerit,  gratiam  tam  abundantem,  aut  potentem, 
ant  cougruam,  aut  alio  modo  efficacem,  concedere,  et  [ut,  750]  quamvis  possit 
voluntas  ratione  sujb  libertatis  resistere,  non  tamen  resistat,  sed  certo  et  infalli- 
biliter  obsequatur,  et  ita  Deum  agere  cum  his  quos  eligit  in  Christo,  quatenus  ad 
eorum  salutem  necessarium  est. 

5.  De  perseverantia  credcntium. 

Prima  sententia  ponit,  omnes  credentes  sic  instructos  esse  divina  gratia,  ut 
possint  perseverare,  si  debitam  curam  adhibere  voluerint,  posse  etiam  eosdem 
per  negligentiam  et  securitatem  a  fide  et  gratia  deficere. 

Secunda  ponit,  nuUos  credentes  posse  a  fide  et  gratia  divina  ita  deficere  ut  in 
statum  d.'imnationis  recidant  [accidant/or  recidant,  750]  aut  pereant,  sed  qui 
eemel  crediderint,  ifa  semper  in  fide  et  gratia  perseverare,  ut  tandem  omnes  ad 
salutem  [certo,  750]  perveniant. 

Tertia  ponit,  cum  Augustino,  credentes  posse  a  gratia  et  fide  per  carnis 
infirmit-item  et  tent.otiones  recedcre,  aut  otiam  deficere.  Sed  addit,  illos  credentes 
qui  secundum  propositum  vocati  sunt,  quiqnc  in  fide  viva  solide  radicati  sunt,  non 
posse  aut  totaliter  aut  finalitor  deficere  aut  perire,  sed  per  gratiam  specialem  et 
efficacem  ita  in  fide  vera  et  viva  perseverare,  ut  tandem  ad  vitara  leteroam 
perducantur. 


EFFECTS    OF   BAPTISM   IN  INFANTS.  145 

Hampton  Court  Conference,  which  has  often  been  strangely 
misrepresented  in  modern  times,  in  a  sense  the  very  reverse  of 
the  truth.  In  that  Conference  the  Puritans  expressed  a  wish 
that  in  Art.  16,  after  the  words,  "  After  we  have  received  the 
Holy  Grhost,  we  may  depart  from  grace,"  the  following  words 
should  be  added,  "  Yet  neither  totally  nor  finally."*  The  Bish- 
ops opposed  the  introduction  of  these  words.  The  fact,  nakedly 
stated,  has  been  quite  sufficient  for  our  modern  theologians  to 
ground  upon  it  the  assertion,  that  in  the  Hampton  Court  Con- 
ference the  Bishops  maintained  that  the  doctrine  of  final  perse- 
verance was  not  the  doctrine  of  our  Church.  And  far  and  wide 
has  the  assertion  been  made,  and  found  its  way  even  into  Ex- 
amination papers  for  young  theological  students.  Now  it  really 
might  have  been  expected,  that  the  authorized  printed  account 
of  the  Conference  (drawn  up  by  Bishop  Barlow)  should  have 
been  read.  And  then  it  would  have  been  found,  that  the  fact 
is  just  the  reverse  of  what  has  been  stated.  There  were  cir- 
cumstances in  the  state  of  the  Church  at  that  time  that 
seemed  to  render  it  inexpedient  to  make  the  addition  proposed, 
as  the  Bishop  of  London  stated  on  the  occasion.!  But  the 
Bishop's  language  shows  that  he  did  not  think  of  denying  the 
truth  of  the  doctrine  involved  in  the  words  ;  and  the  remarks 
of  Overall  (then  Dean  of  St.  Paul's,  and  afterwards  Bishop  of 
Norwich)  are  so  expressly  in  favor  of  the  Augustinian  doc- 
trine at  least  on  the  subject,  that  it  is  astonishing  how  any 
one  could  overlook  them.  The  following  is  the  report  given  of 
them. 

"  Upon  this  the  Dean  of  St.  Paul's  kneeling  down,  humbly  desired  leave 
to  speak,  signifying  unto  his  Majesty,  that  this  matter  somewhat  more 
nearly  concerned  him,  by  reason  of  controversy  between  him  and  some  other 
in  Cambridge,  upon  a  proposition  which  he  had  delivered  there ;  Namely, 
that  whosoever  (although  before  justified)  did  commit  any  grievous  sin,  as 
adultery,  murder,  treason,  or  the  like,  did  become,  ipsofacto^  subject  to  God's 
wrath,  and  guilty  of  damnation,  or  were  in  a  state  of  damnatio:i  [quoad 
prcEscntcm  statum)  until  they  repented;  adding  hereto,  that  those  which 
were  called  and  justified  according  to  the  purpose  of  God^s  election,  however 
they  might,  and  did  sometimes  fall  into  grievous  sins,  and  thcrebij  into  the 


•  See  *'  Account  of  Hampton  Court  Conference,"  reprinted  in  the  "  Phoenix," 
vol.  i.  p.  149. 
f  lb.  p.  151. 

10 


146  EFFECTS    OF    BAPTISM    IN    INFANTS. 

present  state  of  wrath  and  damnation  ;  yet  did  never  fall,  either  totally  from 
all  the  graces  of  God,  to  he  utterly  destitute  of  all  the  parts  and  seed  thereof, 
nor  finally  from  justification,  hut  were  in  time  renewed,  by  God^s  Spirit,  unto 
a  lively  faith,  and  repentance  ;  and  so  justified  from  those  sins,  and  the  wrath, 
curse,  and  guilt  annexed  therexinto,  whereinto  they  ai'e  fallen  and  wherein 
they  lay,  so  long  as  they  were  without  true  repentance  for  the  same."* 

Such  is  Overall's  own  statement.  What  he  objected  to 
was,  that  it  should  be  maintained,  that  men,  while  in  a  state 
of  un repented  sin,  are  still  at  that  very  time  in  the  "  state  of 
justification,"  while  nevertheless  he  himself  held,  that  none 
that  are  "  called  and  justified  according  to  the  purpose  of 
God's  election"  ever  fall  "  either  totally  from  all  the  graces  of 
Grod,"  or  "finally  from  justification."  The  distinction  appa- 
rently drawn  here,  between  "justification,"  and  "justification 
according  to  the  purpose  of  God's  election,"  seems  to  me 
quite  unauthorized  by  Scripture. 

The  difference,  then,  between  the  view  of  Overall  (follow- 
ing Augustine)  and  that  of  the  great  body  of  our  Reformation 
divines,  on  the  doctrine  of  final  perseverance,  was  only  this, 
that  the  latter  held  that  those  once  made  members  of  Christ, 
and  partakers  of  true  faith  and  repentance,  never  fall  away, 
while  the  former  held  that  some  to  whom  these  blessings  are 
vouchsafed  do  fall  away,  but  that  to  certain  individuals  elected 
by  God  to  salvation,  God  of  his  free  mercy  vouchsafes  to 
superadd  a  measure  of  grace  that  insures  perseverance. 

In  what  way  Augustine's  doctrine  smooths  the  difficulties 
of  the  subject,  I  cannot  understand.  It  appears  to  me  that 
the  doctrine — that  spiritual  regeneration,  and  its  accompany- 
ing gifts  and  graces,  are  generally  given,  but  that  none  but 
those  upon  whom  the  gift  of  final  perseverance  is  bestowed 
will  be  saved,  and  that  that  gift  is  bestowed  only  upon  the 
elect, — is  equally  diflScult  of  reception  with  the  doctrine  that 
.spiritual  regeneration  and  its  accompanying  blessings  are 
given  only  to  the  elect,  and  that  those  to  whom  they  are  given 
have  also  the  gift  of  final  perseverance.  The  exclusion  of 
those  who  are  not  among  the  elect  is  as  complete  on  the 
former  system  as  on  the  latter  ;t  and  the  only  difference  be- 

•  lb.  pp.  155,156. 

\  This  certainly  was  Augustine's  view,  and  apparently  Overall's.     The  latter 


EFFECTS    OF    BAPTISM    IN    INFANTS.  147 

tween  the  two  systems  is  as  to  the  amount  of  spiritual  gifts 
bestowed  upon  those  whom  God  has  not  appointed  to  salva- 
tion. This  seems  to  me  a  question  of  no  very  material 
moment :  and  of  the  two  systems  the  latter  surely  has  the 
fewer  difficulties  ;  and  much  might  be  quoted  from  the  latter 
treatises  of  Augustine,  written  after  his  views  had  somewhat 
changed,  which  seems  to  favor  such  a  system  much  more 
than  that  which  his  earlier  works  seem  to  support.  But 
Augustine  no  doubt  speaks  of  all  baptised  in  infancy  as  spiri- 
tually regenerated,  and  hence  our  modern  "High  Churchmen'' 
are  fond  of  quoting  his  authority  for  the  word.  Let  them, 
however,  but  take  his  doctrine  with  it,  and  they  will  feel  that 
his  writings  are  not  likely  to  advance  their  cause. 

It  is  very  important,  however,  in  our  present  subject,  to 
notice  this  difference  of  view,  because  those  who  confound  the 
Predestinarian  system  that  prevailed  among  the  Reformed 
with  that  of  Augustine,  suppose  that  that  system  had  no  bear- 
ing upon  the  views  of  the  Reformers  as  to  the  effects  of 
Baptism ;  whereas  in  truth  it  had  a  very  material  influence 
upon  them.  Our  Reformers,  as  a  body,  held  that  the  elect 
only  are  made  partakers  of  those  spiritual  gifts  that  are 
essential  to  regeneration,  and  that  final  perseverance  was 
always  connected  with  those  gifts.  I  am  not,  of  course,  de- 
nying that  some  among  the  Reformers  themselves  may  have 
held  precisely  St.  Augustine's  view ;  but  the  evidence  already 
adduced  shows  that  the  prevalent  opinion  was  in  favor  of 
what  is  now  commonly  called  the  ^ulvinistic  view ;  a  name 
attached  to  it  by  Romanists  and  its  opponents  among  Pro- 
testants, in  order  to  throw  discredit  upon  it,  but  which  our 
early  divines  would  have  called  the  Scriptural  doctrine  on  the 
subject. 

To  this  brief  summary  -of  some  of  the  principal  evidences 
as  to  the  received  doctrine  of  our  Church  in  the  reign  of  Queen 
Elizabeth  and  the  early  part  of  that  of  her  successor,  it  would 
be  easy  to  add  largely ;  and  I  ought  not  to  forget  to  direct 
the  attention  of  the  reader  to  the  fact,  that  four  representatives 

lias  not  indeed  absolutely  stated,  that  none  of  those  wlio  have  only  ordinary  graca 
ijse  it  so  as  to  obtain  salvatioa ;  but  bis  words  strongly  imply  that  such  is 
the  case. 


148  EFFECTS    OF    BAPTISM    IN    INFANTS. 

oi  our  Church  were  sent  by  public  authority  to  the  Synod  of 
Dort  in  1619,  and  gave  their  unanimous  testimony,  as  such 
representatives,  in  favor  of  the  system  of  doctrine  there  agreed 
to. 

The  principal  of  these  representatives  was  the  learned 
Bishop  Carleton,  who,  in  his  controversy  with  Mountagu  in 
1626,  thus  bears  testimony  to  the  nature  of  the  doctrine  of 
our  Church. 

"  The  Church  of  England  was  reformed  by  the  help  of  our  learned  and 
reverend  Bishops  in  the  days  of  King  Edward  the  Sixth,  and  in  the  begin- 
ning of  the  reign  of  Queen  Elizabeth.  They  who  then  gave  that  form  of  re- 
formation to  our  Church  held  consent  in  doctrine  with  Peter  Martyr  and 
Martin  Bucer,  being  by  authority  appointed  readers  in  the  two  Universi- 
ties. .  .  .  For  that  these  worthy  Bishops  who  were  in  the  first  reformation 
had  this  respect  unto  P.  Martyr  and  M.  Bucer,  it  is  apparent,  both  because 
the  doctrine  of  our  Church  doth  not  differ  from  the  doctrine  that  these 
taught,  and  because  that  worthy  Archbishop  Cranmer  caused  our  Liturgy 
to  be  translated  into  Latin,  and  craved  the  consent  and  judgment  of  M. 
Bucer,  who  gave  a  full  consent  thereto,  as  it  appeareth  in  his  works,  Inter 
Opera  Anglicana.  And  P.  Martyr  being  likewise  requested,  writeth  in 
his  Epistles  touching  that  matter,  his  judgment  and  consent  of  the  govern- 
ment and  discipline  of  our  Church.  This  uniformity  of  doctrine  was  held  in 
our  Church  without  disturbance,  as  long  as  those  worthy  Bishops  lived  who 
were  employed  in  the  Reformation.  For  albeit  the  Puritans  disquieted  our 
Church  about  their  conceived  Discipline,  yet  they  never  moved  any  quar- 
rel against  the  doctrine  of  our  Church,,  which  is  well  to  be  observed.  For 
if  they  had  embraced  any  doctrine  which  the  Church  of  England  denied,  they 
would  assuredly  have  quarrelled  about  that  as  well,  as  they  did  about  the  Dis- 
cipline. But  it  was  then  the  open  confession  both  of  the  Bishops 
and  of  the  puritans,  that  both  parts  embhaced  a  mutual  consent  in 
Doctrine,  only  the  difference  was  in  matter  of  inconformity.  Then 

HITHERTO  THERE  WAS  NO  PURITAN  DoCTRINE  KNOWN.       The  fifSt  (llsturbcrS 

of  this  uniformity  in  doctrine  were  Barret  and  Baro,  in  CambricJge;  and 
after  them  Thomson.  Barret  and  Baro  began  this  breach  in  the  time  of 
that  most  reverend  prelate  Archbishop  Whitgift.  Notwithstanding  that 
these  had  attempted  to  disturb  the  doctrine  of  our  Church,  yet  was  the 
uniformity  of  doctrine  still  maintained.  For  when  our  Church  was  dis- 
quieted by  Barret  and  Baro,  the  Bishops  that  then  were  in  our  Church  ex- 
amined the  new  doctrine  of  these  men,  and  utterly  disliked  and  reject- 
ed it;  and  in  the  point  of  Predestination  confirmed  that  which  they 
understood  to  be  the  doctrine  of  the  Chu.ch  of  England  against  Bar- 
ret and  Baro,  who  oppugned  that  doctrine.  This  was  fully  declared  by 
both  the  Archbishops,  Wliitgift  of  Canterbury,  and  Ilutton  of  York,  with 
the  other  Bishops  and  learned  men  of  both  Provinces,  who  repressed  Bar- 


EFFECTS    OF    BAPTISM    IN    INFANTS.  149 

ret  t,nd  Baro,  refuted  their  doctrine,  and  justified  the  contrary,  as  appear- 
eth  by  that  Book  which  both  the  Archbishops  then  compiled."* 

Bishop  Carleton's  view  of  the  doctrine  of  our  Church  on 
th€  subject  of  Baptism  will  be  found  in  a  subsequent  page. 

But  I  do  not  think  it  necessary  to  enter  further  upon  the 
subject  in  this  place,  my  especial  object  having  been,  to  show 
the  views  of  doctrine  prevailing  here,  at  and  near  the  times  of 
the  first  publication  and  subsequent  re-settlement  of  our  For- 
mularies. To  know  these  is  of  vital  importance  for  the  deter- 
mination of  any  controversy  as  to  orthodoxy  in  our  Church. 
For  to  suppose  that  those  who  voluntarily  established  or  re- 
established our  Formularies,  should  have  published  Forms  of 
doctfine  or  worship  incompatible  with  an  honest  adherence  to 
their  own  views,  is  so  palpable  an  absurdity  that  it  stands 
before  all  self-condemned.  And  how  far  the  account  above 
given  of  the  received  doctrine  of  our  Church  in  the  reigns  of 
Edward  VI.  and  Queen  Elizabeth,  illustrates,  nay,  to  a  cer- 
tain extent,  settles,  the  points  at  issue  in  the  Baptismal  Con- 
troversy, I  leave  to  the  serious  consideration  of  the  reader. 

It  would  be  easy  to  show  how  completely  the  above 
argument  as  to  the  "Calvinism"  (as  it  is  called)  of  our 
Reformers  is  borne  out  by  the  testimony  of  many  impartial 
witnesses.  Thus  the  learned  and  impartial  Mosheim  says, 
that  in  England,  after  the  death  of  Henry  VIII., — 

"  The  imiversities,  schools,  and  churches  became  the  oracles  of  Calvin- 
ism, which  also  acquired  new  votaries  among  the  people  from  day  to  day. 
Hence  it  happened,  that  when  it  was  propo.sed,  in  the  reign  of  Edward  VI., 
to  give  a  fixed  and  stable  form  of  the  doctrine  and  discipline  of  the  Church, 
Geneva  was  acknowledged  as  a  sister  Church  ;  and  the  theological  system 
there  established  by  Calvin  was  adopted,  and  rciidered  the  public  rule  of 
faith  in  England."t 

Similar  testimony  is  borne  by  the  historian  Hume.t 
Aud  not  only  have  impartial  witnesses  taken  this  view  of 

*  Examination  of  those  things  wherein  the  author  of  the  late  Appeal  holdeth 
the  doctrines  of  the  Pelagians  and  Arminians  to  be  the  doctrines  of  the  Church  of 
England.     2d  Ed.  Lond.  1626.  4to.  pp.  6-9. 

f  Eccl.  Hist.  Cent  xvi.  §  3.  P.  2.  ch.  2.  par.  16.  (Maclaine's  transl.  1828. 
IV.  333.) 

%  Hist,  of  Engl.  cb.  51.  anno  1629.  (vol.  vi.  p.  271.  ed.  1*778)  and  App.  to 
reign  of  James  I.  (ib.  pp.  166,  167.) 


150  EFFECTS    OP    BAPTISM    IN    INFANTS!. 

the  matter,  but  also  some  of  those  whose  prejudices  wouldS 
have  led  them  in  an  entirely  opposite  direction. 

Of  this  the  following  extracts  from  a  Review,  which 
appeared  in  1842  in  the  British  Critic,  will,  I  think,  be  con- 
sidered a  very  sufficient  proof.  The  reader  is  probably  aware 
that  this  periodical  (which  has  some  time  since  ceased)  wa» 
at  that  time  the  leading  Tractarian  Review,  and  the  state- 
ments of  the  Article  to  which  I  allude,  are  so  peculiarly  frank 
and  so  confirmatory  of  the  view  I  have  been  endeavoring  to 
establish  in  this  chapter,  of  the  received  theology  of  our 
Church  in  the  time  of  Edward  and  Elizabeth,  that  it  may  her 
worth  while  to  add  a  few  of  them  here.  The  Article  is  en- 
titled, "  Development  of  the  Church  in  the  Seventeenth  Cen- 
tury," and  occurs  in  the  October  Number  for  1842  (pp.  300 
et  seq.]  The  following  are  a  few  extracts  : 

"  Cranmer  .  .  .  receded  from  one  point  of  doctrine  to  another,  and  he 
and  his  associates  at  last  submitted  to  the  fate  of  all  secondary  and  inferior 
minds  who  come  into  contact  with  superior  ones ;  they  were  obliged  to  bow 
to  the  master  mind  of  Calvin,  backed  by  the  whole  movement  party  in  this 
country,  over  which  he  virtually  presided.*  and  with  which,  by  the  resi- 
dence of  Bucer  and  Peter  Martyr,  and  others  of  his  school,  as  well  as  by 

his  own  letters,  he  kept  up  a  constant  communication So  far  as  we 

can  judge  by  signs  or  appearances,  it  [i.  e.  compliance  with  the  foreigners] 
would  probably  before  long,  if  the  death  of  Edward  VI.  had  not  intervened^ 
have  swamped  the  English  Church  in  one  general  alliance  with  continen- 
tal Calvinism.  Cranmer,  for  the  last  two  or  three  years  of  Edward's 
reign,  corresponded  with  Calvin  vath  that  view.  .  .  The  fact  [of  "  tha 
foreign  influence  upon  our  Reformers  "]  is  too  notorious  to  be  disputed/^ 
&c.  &c.  *'  But  doctrine,  as  well  as  ritual  and  external  religion,  suffered' 
from  the  influence  which  the  Calvinistic  school  was  allowed  to  gain;  the 
whole  Churchy  from  one  end  to  the  other,  was  flooded  with  the  peculiar 
doctrines  of  Calvinism,  absolute  election,  reprobation,  and  the  rest  of  the  five 
points.  They  gained  possession  of  both  Universities;  they  were  the  recog- 
nised doctrines  of  our  divinity  schools,  it  was  thoJtght  heretical  to  doubt  them.- 
Oxford  {how  different,  how  incongenial  with  everybody's  idea  of  the  place 
now)  was  the  very  focus  of  Genevan  influence,  its  doctors  and  professors 
toere  Calvinistic  preachers,  its  colleges  and  halls  tverc  seminaries  of  Cal- 
vinism.   Up  to  a  considerable  time  after  the  Reformation,  Heylin 

MENTIONS  only  TWO  NAMES  OF  MERE  PRIVATE  PERSONS  IN  THAT  UNIVERSI- 
TY, WHO  EXPRESSED  ANY  PUBLIC  DISAGREEMENT  WITH  THAT  SYSTEM.      Th© 


•  This  is  not  quite  correct,  but  it  slicws  the  view  of  the  writer  as  to  the  pr^ 
valence  of  Calvin's  doctrine,  even  at  tlint  time,  in  our  Ciiuich. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  151 

«xiles  who  came  from  Frankfort  and  Geneva  at  the  death  of  Queen  Mary, 
doubly  imbued,  from  their  intercourse  with  the  Protestants  there,  with  the 
Calvinistic  tenets,  were  triumphant  everywhere  :  the  bishoprics,  deaneries, 
stalls,  canonries,  and  all  the  benefices  in  the  Church,  were  monoplized  by 
them.  Queen  Elizabeth  would  gladly  have  dispensed  with  their  services  ;* 
but  only  just  come  to  the  Crown,  she  was  more  afraid  of  the  Papists  than 
the  Puritans,  who  were  yet  in  embryo,  and  not  formed  into  a  distinct 
party  ;  and  moreover,  there  was  no  one  one  else  to  give  the  places  to  ;  all 
THE  WORLD  WERE  Calvinists.  Hcyliu,  trying  to  make  out  the  best  case 
he  could  for  the  Church,  could  only  say,  that  as  there  were  seven  thousand 
in  Israel  who  had  not  bowed  the  knee  to  Baal  when  the  apostasy  was 
apparently  universal ;  so  there  were  doubtless  secret  believers  in  the  true 
Church-doctrines  even  in  those  times,  who,  '  though  few  in  number,  served 
for  a  good  assurance  that  the  Church  still  kept  possession  of  her  primitive 
truths,  not  utterly  lost,  though  much  endangered  by  such  contrary  doctrines 
as  had  of  late  been  thrust  upon  her,'  " 

Now  these  "  Calvinists,"  be  it  remembered,  are  the  parties 
to  whom  we  are  indebted  for  our  present  Formularies. 
I  proceed  with  the  extracts  : 

"So  much  for  the  Calvinistic  days  of  our  Church;  she  was  however 
even  then  [i.  e.  in  the  days  of  Field  and  Jackson,  about  the  middle  of  the 
reign  of  James  I.]  upon  the  move,  and  the  movement  proceeded  ;  even  her 
Calvinism,  as  we  have  seen,  had  departed  from  the  continental  Calvinism 
which  the  Reformation  had  introduced  in  the  first  instance  ;  it  had  divested 
itself  of  its  deadly  opposition  to  Church  forms  J' 

"  Nor  were  the  changes  we  have  been  describing  in  the  outward  appear- 
ance of  the  Church  mere  movements  upon  the  surface,  but  indications  of  a 
sounder  theology  that  was  forming  iinderneath.  A  reaction  against  the 
old  Calvinistic  doctrines  had  begun,  and  \^*as  advancing  with  rapidity  and 
success.  Laud  found  Oxford  a  seminary  of  Calvinism,  and  he  left  it  a  school 
of  orthodoxy :  he  found  the  foreign  Reformers  installed  as  its  doctors  and 
divines,  and  he  left  an  English  Reformer  in  their  place,  who  has  main- 
tained himself  in  it  up  to  this  day." 

"  Such  is  the  relation  in  which  we  find  the  '  old '  standing  to  the  '  new 
Episcopal  party :'  nor  can  there  be  any  greater  mistake  than  that  of  string- 
ing all  our  divines  together,  without  distinction  or  explanation.  .  .  .  There 
are  distinctions  amongst  our  divines;  our  Church  divinity  has  been,  as  a 
matter  of  fact,  a  progressive  not  a  stationary  one.  The  Laudian  school  was 
as  clearly  a  new  development  of  the  Church  in  its  day,  as  history  can 
show  it.  And  be  it  well  noted,  it  was  a  successful  development ;  it  estab- 
lished itself.     Land  and  his  party  were  '  innovators  in  their  day  ;'  but  how 

•  This  is  a  mistake,  as  her  appointments  clearly  show ;  and  we  have  Whit- 
gift's  testimony  (as  I  have  shown  above)  to  her  beUef  in  the  truth  of  the  Lambeth 
Articles. 


152  EFFECTS    OF    BAPTISM    IN    INFANTS. 

are  tbey  regarded  now  ?  As  our  great  doctors,  the  highest  standards,  and 
brightest  ornaments  of  the  Church The  truth  is,  these  divines,  by- 
dint  of  immense  effort,  by  a  great  and  strong  heave,  lifted  the  Church  above 
the  levels  of  Calvinism  to  a  higher  ground,  and  that  ground  has  remained 
our  terra  firina  to  this  day.  See  h§w  Bishop  TaMLiNB,  in  his  answer 
TO  Scott,  is  obliged  to  apologize  for  the  divines  before  that 
TIME.     That   Bishop    Tomline  was  enabled  to  take  the  anti-Cal- 

VINISTIC  SIDE,  as  THE  ChURCH  SIDE  OF  THE  QUESTION  J  THAT  THE  ChURCH 
WAS  FOR  HIM,  AND  AGAINST  HIS  ANTAGONIST  ]    HE    MIGHT    THANK  LaUD,  AND 

HOT  THE  Reformers.  The  present  orthodox  divinity  of  our  Church 
IS  a  development  since  the  Reformation,  and  a  reaction  upon  it.  We 
care  not  how  great  innovators  the  school  were  considered  in  their  time,  or 
upon  HOW  SLENDER  A  THREAD  they  seemed  to  hang :  they  succeeded,  and 
wieir  innovation  is  now  our  rule.  The  Church  cannot  shake  off  the  Laudian 
school:  she  has  identified  herself  with  them;  she  has  accepted  their  ground 
and  she  stands  upon  it."  (pp.  328,  345.) 

It  is  only  necessary  to  remind  the  reader,  that  qkxx  Formu- 
laries, which  are  our  only  authoritative  standards  of  appeal, 
remain  (speaking  generally)  as  settled  by  the  earlier  "  Cal- 
vinistio  "  School. 

One  more  passage  will  conclude  my  extracts  from  this  in- 
structive and  important  Article. 

"  Upon  the  plainest  historical  grounds^  then,  supported  by  the  testimony 
of  popular  opinion  at  the  present  day,  we  have  the  fact  established  of  a 
ehange  in-  our  Church  theology — a  change  since  the  Reformation — the 
development  of  a  standard  divinity  in  a  later  age  different  from  the  stan- 
dard divinity  of  a  former.  Calvin  and  his  school  were  the  master  spirits  of 
the  Reformation ;  they  gave  the  impulse,  and  thus  left  a  stamp  upon  the 
movement  which  cannot  be  mistaken;  let  history  for  once  be  allowkc 
TO  SPEAK.  The  full  development  of  Calvinism  was  stopped  indeed,  bu,t 
only  because  the  Reformation  itself  was  stopped,  and  its  peculiar  doc- 
trines remained  THE  THEOLOGY  OF  OUR  ChURCH  TILL  LaUD  UPSET  THEM. 

Let  us  hear  no  more  of  the  sure  middle  ground  which  the  English  Church 
has  kept  from  the  first — we  are  too  glad  to  hare  had  such  a  ground — but 

instead  of  BEING  THE  GROUND  OF   THE  REFORMATION,  IT  WAS  A  REACTION 

UPON  IT.  .  .  .  Why  uphold  a  mere  view,  a  pretty  solacing  theory,  when  the 
first  breath  of  history  must  send  our  bandbox  hypothesis  to  the  winds  ?  Why 
not  confess,  what  harm  can  there  be  in  acknowledging  the  truth,  that  ours 
was  in  spirit  a  Calvinistic  Reformation,  and  that  a  noble  episcopate  after- 
wards reclaimed  us?  If  the  one  fact  be  humiliating,  the  other  is  a  coun- 
terbalance to  it ;  and  our  Church  between  them  both,  would  stand  where 
she  now  stands."  (pp.  384,  385.) 

.This  witness  is  true ;  and  most  certainly  comes  from  a 


EFFECTS  OF   BAPTISM   IN   INFANTS.  153 

.quarter  where  overwhelming  evidence  in  its  favor  would  alone 
have  led  to  such  explicit  confessions. 

Is  it  possible,  then,  that  after  all  this  accumulated  evidence 
as  to  the  doctrine  of  our  Reformers  and  earliest  divines,  (it 
•aignifies  not,  how  they  were  induced  to  embrace  it,)  any  one 
can  have  the  hardihood  to  maintain,  that  our  Formularies  are 
riot  (to  say  the  least)  thoroughly  consistent  with  what  are 
called  "  Calvinistic  "  views  on  the  subject  of  Predestination 
and  the  Final  Perseverance  of  those  who  have  true  faith  and 
are  regenerate  ? 

In  fact,  the  Article  in  the  British  Critic  is  a  confession  of 
an  adversary,  that,  in  matters  of  doctrine,  the  original* 
"  Church  principles "  of  our  Reformed  Church  were  those 
which  are  now  railed  at  under  the  names  of  Puritanism  and 
Calvinism.  And  of  course  one  of  the  most  important  points 
involved  in  those  views,  is  the  doctrine  of  the  effects  of 
Baptism. 

Consequently,  the  assertion  of  our  modern  "  High  Church- 
men," that  the  universal  spiritual  regeneration  of  infants  in 
baptism  is  the  genuine  doctrine  of  our  Church,  is  opposed  to 
the  clearest  testimony  of  history.  Such  a  notion  is  utterly 
incompatible  with  the  system  of  doctrine  maintained  by  our 
Reformers. 

*  And  my  great  object  in  drawing  attention  to  the  "  Calvinis- 
tic "  views  (as  they  are  improperly  termed)  of  our  early  divines 
on  certain  points,  has  been  to  make  manifest  this  fact.  I  am 
not  contending  that  the  Formularies  of  our  Church  must  be 
understood  by  all  in  a  "  Calvinistic  "  sense  on  these  points. 
My  conviction  is,  that  they  were  drawn  up  so  as  to  admit  of 
a  considerable  latitude  of  interpretation.  I  am  not  myself  pre- 
pared to  acquiesce  in  all  the  views  which  the  extracts  given  in 
this  chapter  show  were  maintained  by  the  great  majority  of 
our  early  divines.  But  one  thing  is  clear,  that  to  insist  upon 
the  necessity  of  such  an  interpretation  of  our  Formularies  as 
would  place  them  in  direct  antagonism  to  the  theological 
system  of  those  who  drew  them  up,  is  an  act  of  direct  and 
palpable  injustice. 

There  is  one  more  remark  also,  which  I  ought  here  to 
make,  and  that  is,  that  a  denial  of  the  doctrine  of  the  univer- 


154  EFFECTS   OF    BAPTISM    IN    INFANTS. 

sal  spiritual  regeneration  of  infants  in  baptism  is  by  no  means 
peculiar  to  those  whose  views  are  of  a  "  Calvinistic "  com- 
plexion. It  has  been  equally  opposed  by  others  holding  very 
different  views  of  doctrine.  Our  Formularies,  therefore,  may 
be  interpreted  in  an  Arminian  sense,  and  yet  the  doctrine  of 
the  universal  spiritual  regeneration  of  infants  in  baptism, 
be  repudiated  as  strongly  as  it  is  by  the  most  zealous  Cal- 
vinist. 


CHAPTER  IV. 

ON  THE  DOCTRINE  OF  THE  CONFESSIONS  OF  THE  FOREIGN 
PROTESTANT  CHURCHES  AND  DIVINES  RESPECTING  THE 
EFFECT     OF     BAPTISM. 

The  connexion  which  has  been  shown  in  the  last  Chapter  to 
have  existed  between  the  doctrine  of  our  Reformers  and  that 
of  the  "  Reformed  "  Churches  on  the  Continent,  renders  it  a 
matter  of  some  importance  to  know  in  what  way  the  Con- 
fessions of  those  Churches  speak  of  the  effects  of  baptism  ; 
more  especially  as  the  Bishop  of  Exeter  w^as  disposed  for 
some  time  to  claim  them  as  supporting  his  doctrine  on  the 
subject.  The  claim  (though  withdrawn  in  the  second  edition 
of  his  Lordship's  Charge)  is  one  which  it  is  of  importance  to 
notice,  because  it  shows  the  mode  in  which  general  statements 
as  to  the  salutary  effects  of  baptism, — made  unhesitatingly  by 
the  Reformers,  but  (as  I  shall  show  hereafter)  only  as  apply- 
ing to  them  when  blessed  by  God  to  the  fulfilment  of  their 
appointed  end,  in  carrying  out  his  will, — have  been  miscon- 
strued by  his  Lordship  as  indicating  the  maintenance  of  a 
doctrine  to  which  the  authors  of  those  statements  were  dia- 
metrically opposed.  And  I  cannot  help  observing,  by  the  way, 
that  we  are  thus  furnished  with  a  clue  to  the  ground  of  that 
confidence  with  which  his  Lordship  maintains  that  his  view 
is  that  of  our  own  Church ;  a  notion  which  I  humbly  hope 
to  show  is  as  unfounded  as  his  similar  misconception  of  the 
doctrine  of  the  foreign  Protestants,  and  arising  from  a  similar 
cause. 

No  statement,  indeed,  which  his  Lordship  could  have  made, 
could  have  been  better  calculated  to  throw  discredit  upon  his 
interpretation  of  the  phraseology  of  our  Church  on  the  subject, 
than  this  appeal  in  its  favor  to  the  similar  phraseology  of  the 


156  EFFECTS   OF    BAPTISM    IN    INFANTS. 

foreign  Protestant  Confessions.  The  fact  is,  that  of  the  five 
Protestant  Confessions  he  has  quoted,*  (for  the  Catechism  of 
Heidelberg  is  a  species  of  Confession)  three  belong  to  that 
system  of  doctrine  which  is  commonly  called  Calvinistic,  in 
which  none  but  "the  elect,"  the  certain  heirs  of  salvation,  are 
held  to  be  ever  regenerated  by  the  Spirit  of  God.  And  the 
phraseology  to  which  the  Bishop  so  triumphantly  appealed  as 
showing  that  these  Churches  agreed  with  him  and  the  Church 
of  Rome  (for  the  Bishop  himself  joins  them)  as  to  the  effects 
of  Baptism,  refers  only  to  such  persons,  and  is  therefore  only 
applicable  to  a  portion  of  the  baptized.  And  if  his  Lordship 
was  better  acquainted  than  he  evidently  is  with  the  Works  of 
the  Reformers,  he  would  know  that  it  was  q,  view  entertained 
by  many  of  them  that  regeneration  was  always  given  to 
"  the  elect "  in  baptism.  And  consequently  they  had  no 
hesitation  in  using  language  with  respect  to  Baptism,  which, 
by  one  not  aware  of  their  real  views,  might  be  supposed  to 
favor  the  Bishop's  doctrine,  but  which  in  their  minds  applied 
only  to  the  elect  children  of  God.  And  that  such  was  the 
interpretation  generally  given  to  our  own  Baptismal  Service 
at  the  period  of  the  Reformation,  I  shall  endeavor  hereafter  to 
show. 

Thus,  for  instance,  the  Bishop  refers  to  "the  Confession  of 
Helvetia."  A  more  intimate  acquaintance  with  these  Con- 
fessions would  have  probably  induced  his  Lordship  to  state 
which  Confession  of  Helvetia  he  means,  as  there  are  two,  the 
former  and.  the  latter.t  However,  I  believe  there  is  practically 
little  doubt  to  which  the  reference  is  made,  as  the  names  of 
the  Confessions  quoted  are  Just  those  contained  in  a  work 
published  at  Oxford  for  young  students,  called  "Sylloge 
Confessionum,"!:  and  in  the  order  in  which  they  there  stand  ; 
and  the  Confession  there  given  as  the  Confession  of  Helvetia 

"  Tlie  Helvetic,  that  of  Augsburg,  the  Saxon,  the  Belgic,  and  the  Catechism 
of  Heidelberg."     (Charge,  Ist  edit  p.  10.) 

\  Augusti,  in  his  edition  of  the  Libri  Symbol.  Eccles.  Reform.,  reckons  three, 
counting  as  the  first  that  of  Basle,  in  1632.  But  Niemeyer  gives  the  name  of 
Helvetic  Confession  to  two  only,  namely  that  of  1686,  sometimes  called  the  seoood 
of  Basle,  and  that  of  1660. 

X  1804.  8va    2ad  ed.  1827.  Sva 


EFFECTS   OF    BAPTISM    IN    INFANTS.  157 

is  the  latter,  or  that  of  1566.  The  authority  of  this  compila- 
tion for  styling  it  the  Confession  of  Helvetia  will,  I  suppose, 
hardly  be  pressed  by  any  one  who  is  aware  that  the  Editor  of 
the  first  edition  knew  so  little  about  the  matter  that  he  gave 
the  Confessio  Variata  of  1540  as  the  genuine  Augsburg  Con- 
fession of  1530.* 

Now  this  latter  Confession  of  Helvetia  was  written  by 
Bulling'er,  a  fact  which  alone  shows  the  Bishop's  mistake  in 
quoting  it.  But  the  internal  testimony  alone  is  quite  sufficient 
to  prove  it. 

First,  however,  let  us  observe  the  language  in  which  the 
benefit  of  baptism  is  spoken  of,  which  will  show  us  the  way  in 
which  those  who  held  Calvinistic  views  on  the  subject  were 
in  the  habit  of  representing  it. 

The  following  is  the  description  of  the  nature  of  the  Sacra- 
ments generally. 

"  Sacraments  are  mystical  symbols  or  holy  rites,  or  sacred  actions  in- 
stituted by  God  himself,  consisting  of  his  word,  of  signs,  and  the  things 
signified,  by  which  he  keeps  in  memory,  and  from  time  to  time  recalls  to 
mind  his  greatest  blessings  conferred  upon  man ;  by  which  also  he  seals 
his  promises,  and  outwardly  represents  and  as  it  were  places  before  our 
eyes,  to  be  contemplated,  those  things  which  he  himself  gives  to  us  inter- 
nally, and  thus  confirms  and  increases  our  faith,  the  Spirit  of  God  working 
in  our  hearts ;  by  which  finally  he  separates  us  from  all  other  peoples  and 
religions,  and  consecrates  and  binds  us  to  himself  alone,  and  signifies  what 
he  requires  from  us."  f 

"  We  do  not  approve  of  their  doctrine,  who  speak  of  the  Sacraments 
merely  as  common  signs,  not  sanctified  or  efficacious.'^  % 

"  To  be  baptized  in  the  name  of  Christ  is  to  be  inscribed,  initiated,  and 

*  The  Editor  of  the  second  edition  of  the  Sylloge  has  therefore  added  a  copy 
of  the  first  edition,  printed  in  1531. 

\  Sunt  autem  Sacramenta,  symbola  mystica,  vel  rltus  sancti,  aut  sacraj  ac- 
tioncs  a  Deo  ipso  institutaj,  constantes  verbo  suo,  signis,  et  rebus  significati.«, 
quibua  in  Ecclesia  summa  sua  beneficia,  homini  exhibita,  retinet  in  memoria,  et 
subinde  renovat,  quibusitem  promissionea  suas  obsignat,  et  quasipse  nobis  interius 
prsestat,  exterius  repr»;sentat,  ac  veluti  oculis  contemplanda  subjicit,  adeoque 
fidem  nostrani,  Spiritu  Dei  in  cordibus  nostris  operante,  roborat  et  au^et:  quibus 
denique  nos  ab  omnibus  aliis  populis  et  religionibus  separat,  sibique  soli  consecrat 
et  obligat,  et  quid  a  nobis  requirat,  significat.  (Sylloge  Confess,  ed.  2",  pp.  74, 
75      I  quote  from  the  edition  the  Bishop  of  Exeter  apparently  uses.) 

:{:  Neque  probamus  eorum  doctrinam,  qui  de  Sacramentis  perinde  loquuntur, 
ut  signis  communibus,  non  sanctificatis  aut  efficacibus.    lb.  p.  79. 


158  EFFECTS   OF    BAPTISM    IN    INFANTS. 

Ircceived  into  the  covenant  and  family,  and  so  into  the  inheritance,  of  the 
Bons  of  God,  moreover  to  be  now  called  by  the  name  of  God,  that  is,  to  be 
entitled  a  son  of  God,  to  be  cleansed  likewise  from  the  pollution  of  our 
sins,  and  to  be  endued  with  the  manifold  grace  of  God,  that  we  may  lead 
a  new  and  innocent  life,"  &c.  &c.* 

Now,  take  these  general  statements,  and  you  may  no  doubt 
reasonably  draw  from  them  the  doctrine  of  the  universal 
efficacy  of  the  Sacrament  of  Baptism.  No  limitation  is  implied 
in  the  words,  intimating  that  the  Sacrament  is  efficacious  only 
in  certain  cases. 

But  what  is  meant  by  these  passages  is  clear,  both  from 
the  known  doctrine  of  the  author,  and  from  other  parts  of  the 
Confession. 

Thus  it  is  said  elsewhere, —  ' 

''  Whence  baptism  is  called  by  some  a  sign  of  initiation  of  the  people  of 
God,  as  being  that  by  which  the  elect  of  God  are  consecrated  unto  God."  f 

And  still  more  clearly  is  this  expressed  in  the  preceding 
chapter  on  "  the  Sacraments  in  general ;"  where  it  is  said, — 

"But  the  principal  thing  which  in  all  the  Sacraments  is  offered  by  God, 
and  looked  to  by  all  the  saints  of  all  times,  (which  others  call  the  substance 
and  matter  of  the  Sacraments.)  is  Christ  the  Saviour.  ...  by  whom  all  the 
elect  are  circumcised  withoiit  hands  by  the  Holy  Spirit,  and  are  cleansed 
from  all  their  sins,  and  are  nourished  with  the  true  body  and  blood  of 
Christ  unto  eternal  life."  % 

And  in  the  chapter  on  Fiaith  (c.  16.)  it  is  said, — 
"  But  this  faith  is  the  mere  gift  of  God,  which  God  alone  out  of  his  free 
favor  gives  to  his  elect,  according  to  measure,  and  when,  to  whom,  and 
how  much  he  will.',  and  that  by  his  Holy  Spirit,  through  the  means  of 
the  preaching  of  the  Gospel  and  faithful  prayer."  § 


*  Etenim  baptizari  in  nomine  Christi,  est  inscribi,  iuitiari,  et  recipi  in  fadus, 
atque  fatniliam,  adeoque  in  hsereditatera  filiorura  Dei,  imo  jam  nunc  nuncupari 
nomine  Dei,  id  est,  appalleri  filium  Dei,  purgari  item  a  sordibus  peccatorum,  et 
donari  varia  Dei  gratia,  ad  vitam  novam  et  innocentem.     lb.  p.  80. 

f  Undo  a  nonnullis  Baptismus  nuncupatus  est  signum  initiale  populi  Dei, 
utpote  quo  initiantur  Deo  electi  Dei.  c  20.  Ed.  Oxon.  1827,  p.  80. 

t  Cffiterum  pra3cipuum  illud,  quod  in  omnibus  Sacramentis  proponitura  Deo, 
et  attenditur  a  piis  omnibus  omnium  temporum  (quod  alii  nuncupant  substantiam 
et  materiam  Sacramentorum,)  Christus  est  Servator  ....  per  quem  electi  omnea 
circumciduntur  sine  manibus  per  Spiritum  Sanctum,  abluunturque  a  peccatis 
Buis  omnibus,  et  aluntur  vero  corpore  et  sanguine  Christi  ad  vitam  cetemani. 
lb.  p.  76. 

§  Hfflc  autem  fides  merura  est  Dei  donum,  quod  solus  Deua  ex  gratia  sua, 
clectis  suis,  secundum  mensuram,  etquando,  cui,  et  quantum  ipse  vult,  donat,  et 


EFFECTS    OF    BAPTISM   IN    INFANTS.  159 

"We  know  that  a  man  is  neither  created  nor  regenerated  by  faith,  that 
he  should  be  idle,"  &c.  * 

But  it  would  be  wasting  time  to  proceed  farther  t  in  a  point 
about  which  no  one  well  informed  on  the  subject  can  have  a 
moment's  doubt. 

It  may  be  worth  while,  however,  to  add  the  words  of  the 
earlier  Helvetic  Confession  on  the  subject. 

"Baptism  is  by  the  institution  of  the  Lord  the  laver  of  regeneration, 
vrhich  [regeneration]  the  Lord  gives  to  his  elect  by  a  visible  sign  through 
the  ministry  of  the  Church,  as  it  is  above  expressed.  With  which  holy 
laver  we  on  that  account  baptize  our  infants,  because  it  is  impious  to  reject 
from  the  communion  of  the  people  of  God  those  who  are  sprung  from  us, 
(who  are  the  people  of  God)  and  are  all  but  pointed  out  for  this  by  the  voice 
of  God,  especially  since  we  ought  piously  to  presume  of  their  election. ^'^ 

I  proceed  to  the  Belgic  Confession.  Here  again  we  find 
the  same  general  expressions  used,  and  used  in  the  same  sense. 

"  The  Sacraments,"  says  this  Confession,  "  are  signs  and  visible  sym- 
bols of  things  internal  and  invisible,  by  which,  as  by  means,  God  himself 
works  in  zis  by  the  power  of  the  Holy  Spirit,^'  &c.^ 

Take  these  words  by  themselves,  and  they  will  support  the 
doctrine  of  the  universal  efficacy  of  baptism.  They  are  in 
fact  precisely  similar  to  the  words  in  our  27th  Article,  which 
are  insisted  upon  by  our  "  High  Church  "  divines  as  conclu- 
sive in  favor  of  their  view.     But  those  who  used  them  clearly 

qnidem  per  Spiritum  Sanctum,  mediante  prEcdicatione  evangelii  et  oratione  fideli." 
lb.  p.  54. 

*  Cum  sciamus  hominem  nee  conditutn  nee  regenitum  esse  per  fidem,  ut 
otietur,  sed  potius,  <fec.     lb.  p.  55. 

\  Among  other  passages  we  may  observe  the  following, — "  Neque  vero  ap- 
probamus  istorum  quoque  doctrinam,  qui  docent  gratiain  et  res  significatas,  signis 
ita  alligari  et  includi,  ut  quicunque  signis  exterius  participant,  etiam  interus  gratite 
rebusque  significatis  participes  sint,  quales  quales  sint."    (p.  79.) 

X  Baptisma  quidem  ex  institutione  Domini  lavacnmi  regenerationis  quam 
Dominus  electis  suis  visibih  eigne  per  ecclesise  ministeriura  (qualiter  supra  ex- 
positum  est)  exhibeat.  Quo  quidem  sancto  lavacro  infantes  nostros  idcirco  tin- 
gimus,  quoniani  e  nobis  (qui  populus  Domini  sumus)  genitos  populi  Dei  consortio 
rejicere  nefas  est,  tantum  non  divina  voce  hue  designates,  praesertim  quum  de 
eorum  electione  pie  est  prassumendum.  (Coll.  Confess,  in  Eccles.  Reform,  ed. 
Niemeyer.  Lips.  1840,  8vo.  p.  120. 

§  Sunt  enim  sacramenta,  signa  ac  symbola  visibilia  renun  intemaram  et  in- 
Tisibilium,  per  qua;,  ceu  per  media,  Deus  ipse  virtnte  Spiritus  Sancti  in  nobis  agit. 
c.  88.  SylL  Conf.  p.  848. 


t60  EFFECTS    OF  BAPTISM  IK    INFANTS. 

confined  that  efficacy  to  "  the  elect."  Regeneration  is  ex« 
pressly  ascribed  to  faith.*  And  (to  quote  no  more)  the  fol- 
lowing passage  is  decisive  on  the  point. 

"  Those  that  are  regenerate  have  in  them  a  double  life ;  one  carnal 
and  temporal,  which  they  brought  with  them  from  their  first  nativity,  and 
this  is  common  to  all ;  the  other  spiritual  and  heavenly,  which  is  given 
them  in  that  second  birth  which  takes  place  through  the  word  of  the  Gos- 
pel in  the  union  of  the  body  of  Christ,  and  this  is  peculiar  to  the  elect  of 
God  alone.^'i 

Such  is  the  language  of  a  Confession  which  the  Bishop  of 
Exeter,  misinterpreting  words  used  in  one  part  of  it,  quoted 
as  agreeing  with  his  view. 

I  now  proceed  to  the  Heidelberg  Catechism.  Among  the 
questions  and  answers  on  Baptism  are  these. — 

"  Q.  69.  In  what  way  are  you  admonished  and  confirmed  in  baptism, 
that  you  are  a  partaker  of  that  one  sacrifice  of  Christ  ? 

"  Because  Christ  has  commanded  the  external  laver  of  water,  with  this 
promise  aimexed,  that  I  am  not  less  certainly  washed  by  his  blood  and 
Spirit  from  the  pollutions  of  the  soul,  that  is,  from  all  my  sins,  than  I  am 
cleansed  externally  by  water,  by  which  the  pollutions  of  the  body  are  used 
to  be  washed  away. 

Q.  70.  What  is  it  to  be  cleansed  by  the  blood  and  Spirit  of  Christ? 

"  It  is  to  receive  from  God  remission  of  sins  freely  on  account  of  the 
blood  of  Christ,  which  he  in  his  sacrifice  upon  the  cross  poured  forth  for 
us ;  and  then  also  to  be  renewed  by  the  Holy  Spirit,  and  through  sanctifi- 
cation  by  him  to  become  a  member  of  Christ,  by  which  we  more  and  more 
die  to  our  sins,  and  live  holily  and  unblameably. 

Q.  71.  Where  has  Christ  promised  that  he  will  as  certainly  cleanse  us 
by  his  blood  and  Spirit,  as  we  arc  cleansed  by  the  water  of  baptism  ? 

"  In  the  institution  of  Baptism,  in  these  words,  '  Go  and  teach  all 
nations,'  &c.  (Mat.  xxviii.  19.);  '  He  that  believeth  and  is  baptized,'  &c. 
(Mark  xvi.  16.)  This  promise  is  repeated  when  Scripture  calls  baptism 
the  lavcr  of  regeneration  (Tit.  iii.  5)  and  the  washing  away  of  sins." 
(Acts  xxii.  16.)$ 

*  Credimus  veram  banc  fidem  per  auditum  vcrbi  Dei  et  Spiritus  Sancti 
operationem  unicuique  nostrum  inditam  no9  regenerare,  atque  veluti  novos 
homines  efficere.     c.  24.  ih.  p.  341. 

\  Qui  vero  rcfrenerati  sunt  dujilicem  in  sc  vitam  habent:  unam  quidera 
carnalom  ct  temporariam,  quum  secum  a  prima  sua  nativilate  attulerunt,  et  hfcc 
communis  est  omnibus;  alteram  spiritualem  ct  ccclestem,  qn:B  illis  donatur  in 
eecunda  ilia  nativilate  quti;  fit  per  verbum  Evangclii  in  unione  corporis  Chrieti, 
ct  hiPC  solis  I'lectis  Dei  peculiaris  est.     c.  3.5.  Tb.  p.  850. 

J  Syll  Confess,  pp.  376,  377.  The  Oatocliism  is  so  common,  that  it  seems 
hardly  necessary  to  give  liere  the  original  Latin. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  161 

Now  to  a  superficial  reader,  unacquainted  with  the  context 
or  the  views  of  those  who  drew  up  the  form,  these  words  might 
doubtless  seem  to  favor  the  Bishop's  doctrine.  But  that  they 
should  be  quoted  in  support  of  it  by  one  pretending  to  any 
learning  on  the  subject,  is  indeed  extraordinary.  And  the 
reference  is  another  instructive  proof  of  the  fallaciousness  of 
the  argument  which  the  Bishop  derives  from  the  use  of  such 
language,  as  showing  that  the  authors  of  it  must  have  held 
his  view.  It  is,  indeed,  as  decisive  a  proof  of  the  unsound- 
ness of  the  Bishop's  position  as  he  could  have  supplied  us  with  ; 
for  the  language  is  as  explicit  and  precise  as  any  which  he 
can  adduce  from  our  own  Formularies,  and  yet  was  far  enough 
from  being  intended  (as  I  shall  immediately  show)  to  speak 
his  Lordship's  doctrine.  The  fact  is,  that  the  Catechism  of 
Heidelberg  is  a  strictly  Calvinistic  Confession,  written  by 
Zachary  Ursinus,  a  staunch  Calvinist,  assisted  by  Peter 
Olivianus. 

The  54th  Question  and  Answer,  (not  to  mention  others) 
might  have  sufficiently  shown  this  even  to  one  ignorant  of  its 
history. 

"What  believest  thoa  conceming  the  Holy  and  Catholic  Church  of 
Christ  ? — I  believe  that  the  Son  of  God  doth,  from  the  beginning  of  the 
■world  to  the  end,  gather,  defend,  and  preserve  unto  himself,  by  his  Spirit 
and  word,  out  of  whole  mankind,  a  company  chosen  to  everlasting  life,  and 
agreeing  in  true  faith :  and  that  I  am  a  lively  member  of  that  company, 
nnd  so  shall  remain  for  ever."\ 

I  refer  the  reader  to  the  note  below  for  other  passages,  t 

»  This  translation  is  from  "  The  Sum  of  Chiistian  Religion,  &c.  By  Z.  Ursinus, 
Englished  by  D.  H.  Parry,  1645."  fol.  pp.  346,  847.  The  original  Latin  is  a3 
follows ; — 

"  Quid  credis  de  sancta  et  catholica  Christi  Ecclesia  ? 

"  Credo  Filium  Dei,  ab  initio  mundi  ad  finem  usque,  sibi  ex  universe  genere 
humano  coetum  ad  vitam  setemam  electum,  per  Spiritum  suum  et  verbuni,  in 
vera  fide  consentientem,  colligere,  tueri,  ac  servare,  nieque  vivum  ejus  coetus 
membrum  esse,  et  perpetuo  mansurum."     Syll.  Conf.  p.  373. 

•)•  "Q.uoniam  igitur  sola  fides  nos  Christi  atque  omnium  ejus  beneficiorum 
participes  facit :  unde  proficiscitur  Iijec  fides  ? 

"  A  Spiritu  Sancto,  qui  eam  per  pried icationem  ErangeUi  in  cordibus  nostris 
accendit,  et  per  usum  sacramentoruin  confirmat 

"  Quid  sunt  Sacramenta? 

"  Sunt  sacra  et  in  ocuios  incurrentia  signa  ac  sigilla,  ob  eam  eausam  a  Deo 
iostituta,  ut  per  ea  nobis  promissionem  Evangelii  magis  declaret  et  obsignet ; 


162  EFFECTS   OF    BAPTISM    IN    INFANTS. 

And  it  so  happens  that  the  author  of  the  Catechism  has 
himself  left  us  an  Explication  of  it;  in  which,  commenting 
upon  the  question  and  answer  just  quoted,  he  observes,  (after 
stating  that  the  good  pleasure  of  G-od  is  the  sole  reason  why 
one  is  elected  and  another  a  reprobate,)  that  "  the  effect  of 
election  is  the  whole  work  of  our  salvation,  and  all  the  degrees 
of  our  redemption  .  .  .  faith,  justification,  regeneration,  good 
works,  final  perseverance,"  &c.  ;  *  and  that  the  reprobate  [i.  e. 
all  those  who  finally  perish]  are  not  "  ever  members  of  the 
invisible  Church,  that  is,  of  the  Church  and  company  of 
saints,"  f  And  in  a  previous  passage  he  maintains  that  the 
regenerate  never  lose  wholly  the  gifts  of  the  Holy  Spirit,  and 
never  finally  fall  away.  |  And,  in  a  word,  in  his  Theological 
Theses,  publicly  maintained  at  Heidelberg,  he  expressly  says, 
"  Neither  yet  are  all  those  who  are  baptized  with  water, 
(whether  they  be  of  understanding  [adults]  or  infants)  par- 
takers of  the  grace  of  Christ :  for  the  everlasting  election  of 
Grod,  and  his  calling  into  the  kingdom  of  Christ,  is  free.'M 

Consequently  the  meaning  of  the  Catechism,  so  far  as  it 
seems  to  connect  regeneration  with  baptism,  is  this,  that 
regeneration  takes  place  in  baptism  in  the  case  of  the  elect ; 
but  it  does  not  admit  that  this  effect  is  produced  in  any  others 
at  that  time,  for  it  denies  that  in  such  it  is  ever  produced. 
And  this  was  a  common  view  of  that  period. 

But,  as  the  Bishop  intimates,  that  not  only  the  Confessions 
he  mentions  support  his  view,  but  that  there  was  a  general 
consent  in  its  favor  among  the  Protestant  Churches,  I  will 


quod  scilicet  non  universis  tantum,  rerum  etiam  singulis  credentibus,  propter 
unicorn  illud  Christi  sacrificium  in  cruce  peractum,  gratis  donet  remissionem 
peccatorum  et  vitam  Beternam."     (p.  876.) 

"  Estne  ergo  externus  baptismu.s  acqum  ipsa  peccatorum  ablatio  ? 

"Non  est:  nam  solus  sanguis  Jesu  Christi  purgat  nos  ab  omni  peccato." 
(p.  317.) 

*  The  Sum  of  Christian  Religion,  Ac,  p.  857. 

t  lb.  p.  S59. 

X  lb.  p.  86. 

g  lb.  p.  426.  The  original  Latin  is,  "  Neque  autem  omnes  qui  baptizantur 
aqiia,  sive  infantes,  nivc  adulti,  gratioe  Christi  fiunt  participes.  Libera  enim  est 
.•f'ti'rna  Dei  eloctio  ot  ad  Christum  vocatio.  Corp.  Doctr.  Christian.  Ursini.  Genev. 
1623,  8vo.  Appendix,  p.  126. 


EFFECTS    OF   BAPTISM   IN  INFANTS.  163 

offer  his  Lordship  some  further  testimonies  from  the  Confes- 
sions of  the  Reformed  Churches  on  the  subject. 

For  instance,  let  us  refer  to  the  Gallican  Confession.  No 
doubt  it  tells  us,  that  in  both  the  Sacraments  "  God  really, 
that  is,  truly  and  efficaciously^  gives  us  whatever  he  there 
sacramentally  shadows  forth,  and  therefore  we  annex  to  the 
signs  the  true  possession  and  fruition  of  that  thing  which  is 
thus  offered  us."*  Could  stronger  words  be  used  to  express 
the  efficacy  of  baptism  ?  But  who  are  the  parties  spoken  of  ? 
Clearly,  from  other  parts  of  the  Confession,  those  whom  Grod. 
pleases  to  make  his  children,  by  giving  them  of  his  own  free 
mercy  saving  faith .f  And  regeneration  is  expressly  attributed 
to  faith. t 

So  in  the  Bohemian  Confession  of  1575,  while  in  the 
Articles  on  the  Sacraments  and  Baptism,  (Art.  13,  14,)  strong 
language  is  used  as  to  the  benefits  of  baptism,  yet  in  other 
parts  regeneration  is  expressly  attributed  to  faith. ^ 

I  will  quote  but  one  more,  as  it  seems  quite  unnecessary 
to  heap  up  evidence  on  the  point.  But  the  language  of  the 
"  Consensus  Tigurinus "  (or  Agreement  of  the  divines  of 
Zurich  with  Calvin  and  Farell,  drawn  up  in  1549)  is  very 
specific  on  the  subject. 

"  Moreover,"  they  say,  ^'  we  diligently  teach,  that  God  does  not  put 

•  Credimus,  sicut  antea  dictum  est,  tam  in  coena  quam  in  Baptismo  Deum 
oobis  reipsa,  id  est,  vere  et  efBcaciter  donare  quicquid  ibi  sacramentaliter  figurat, 
ac  proinde  cum  signis  conjungimus  veram  possessionem  ac  fruitionem  ejus  rei 
>qaad  ita  nobis  ofFertur.     Art  37.  Confess,  ed.  Niemeyer,  p.  338. 

\  Credimus  nos  arcana  Sancti  Spiritus  gratia  donari  fidei  lumine,  quae  sit 
ffratuitum  Dei  donum,  et  Us  unis  propi'ium,  quibus  Deo  libuit  illud  tribuere.  ut 
non  habeant  fideles,  de  quo  in  seipsis  glorientur,  cum  patius  duplo  sint  obligatiores 
quod  cajteris  prsDferantur.  Sed  et  illud  creuimus,  fidein  electis  dari,  non  ut  semel 
tantum  in  rectam  viam  introducantur,  quin  potius,  ut  in  ea  ad  extremura  usque 
pergant,  quia  sicut  a  Deo  initium  est,  ita  etiam  est  complementum.  Art.  21.  lb. 
p.  334.     See  also  Art.  12,  p.  332. 

\  Credimus  nos  qui  natura  servi  sumus  peccati,  hac  eadem  fide  intercedente 
■>n  novam  vitam  regenerari.     Art.  22.  lb.  p.  334. 

§  Atque  ita  sanctificatio,  renovatio  vel  rcgeneratio  liominis  fit  per  fidem  et 
Spiritum  Sanctum,  quando  per  fidem  in  Christum  Dominum  participes  reddimur 
Jc-u  Christi  [et]  omnium  meritorum  ejus,  atque  hoc  pacto  perfecte  coram  Deo 
justificamur.  Art.  8.  lb.  p.  830.  Salvifica  fides.  .  .  homini  credenti  affert 
Iremissionem  peccatorum,  reconciliationem  cum  Deo,  jtistificationem,  regenera- 
jtionem  per  Spiritum  Sanctum,  et  vitam  ajtemam.     Art.^g.  lb.  p.  832, 


164  EFFECTS    OF    BAPTISM    IN    INFANTS. 

forth  his  power  without  distinction  in  all  who  receive  the  Sacraments,  Btit 
only  in  the  elect.  For  as  he  enlightens,  so  as  to  produce  faith  in,  those 
only  whom  he  has  pre-ordained  to  life,  so  by  the  secret  power  of  his  Spirit 
he  causes  that  the  elect  are  made  partakers  of  those  things  which  the 
Sacraments  offer."  "  By  this  doctrine  tliSit  figment  of  the  Sophists  is  over- 
thrown, which  teaches,  that  the  Sacraments  of  the  New  Law  confer  grace 
on  all  who  do  not  put  in  the  way  the  obstacle  of  mortal  sin.  For  besides 
that  in  the  Sacraments  nothing  is  received  but  by  faith ;  it  is  also  to  be 
held,  that  the  grace  is  by  no  means  to  be  tied  to  them,  so  that  whosoever 
has  the  sign,  enjoys  also  the  reality.  For  the  signs  are  ministered  to  the 
reprobate  equally  as  to  the  elect,  but  the  reality  of  the  signs  comes  to  the 
latter  only."* 

But  still  they  say,  "  Although  we  distinguish,  as  is  just, 
between  the  signs  and  the  things  signified,  yet  we  do  not  dis- 
connect the  reality  from  the  signs  ;"  words  which,  according 
to  the  Bishop  of  Exeter's  mode  of  interpreting  such  statements, 
would  be  conclusive  in  his  favor.  But  they  immediately 
explain  themselves  as  meaning  by  this,  that  all  those  who  by 
faith  embrace  the  promises  there  offered  receive  Christ  spiritu- 
ally with  his  spiritual- gifts.t 

An  exposition  of  the  Articles  of  Agreement  follows,  written 
by  Calvin  himself,  who  upon  this  head  remarks, — 

"  What  further  will  good  men  require  here  ?  Do  they  maintain  that 
God  acts  through  the  Sacraments  ?  This  we  teach.  Do  they  maintain 
that  our  faith  is  exercised,  nourished,  assisted,  confirmed  in  them  ?  We 
maintain  the  same.  Do  they  maintain  that  the  power  of  the  Holy  Spirit 
exists  in  them,  so  that  they  are  of  avail  to  God's  elect  for  salvation  ?  The 
same  we  also  grant.  The  question  hinges  upon  this,  whether  it  is  proper 
to  ascribe  to  God  alone  altogether  all  the  parts  of  our  salvation,  or  whether 

•  Pficterea  sedulo  docemus,  Deum  non  promiscue  vim  suam  exerere  in 
omnibus  qui  sacramenta  recipiunt,  sed  tantum  in  electis.  Nam  quemadmodum 
non  alios  in  fidem  illuminat,  quam  quos  prmordinavit  ad  vitam,  ita  arcana 
Spiritua  sui  virtute  efficit,  ut  percipiant  electi  qu;e  ofFerunt  sacramenta.  Art. 
16. — Ilac  doctrina  evertitur  illud  Sophistarum  commeutum,  qnod  docet  sacra- 
menta Nov!c  Legis  coiiferre  gratiam  omnibus  non  ponentibus  obicera  peccati 
mortalis.  Prseterquam  enim  quod  in  sacramentrs  nihil  nisi  fide  percipitnr, 
tenendum  quoqne  est,  minime  alligatam  ipsis  esse  Dei  gratiara,  ut  quisquis 
Bignum  liabeat,  re  etiani  potiatur.  Nam  rcprobis  peraque  ut  clectus  signa 
administrantur,  Veritas  autem  signorum  ad  hos  solos  pervenit.  Art.  17.  Confesa 
ed.  Niemeyer,  p.  195. 

t  Quare  etsi  distinguimus,  nt  par  est,  inter  eigna  et  res  signatas ;  tamen  non 
disjungimus  a  fiignis  veritatem ;  quin  omnes  gut  fide  amplectuntur  illic  oblataa 
promiBsionea,  Christum  spiritualiter  cum  epiritualibus  ejus  donis  recipere.  Art.  &. 
lb.  p.  198,  194. 


EFFECTS   OF   BAPTISM    IN    INFANTS.  165 

h«  fcimself  permits  the  Sacraments  to  share  part  of  that  honour  \s  hilo  he 
uses  them."  "  What  we  say,  that  the  [Sacramental]  signs  do  not  profit 
all  w-ithout  distinction,  but  the  elect  of  God  only,  to  whom  the  inward  and 
efficacious  operation  of  the  Spirit  comes,  is  too  evident  to  need  a  long  argu- 
ment. For  if  any  one  wishes  to  make  its  effect  common  to  all,  besides 
tliat  such  a  figment  is  refuted  by  the  testimony  of  Scripture,  experience 
also  opposes  it."* 

But  nevertheless  no  one  hag  used  stronger  language  than 
Calvin  himself  as  to  the  value  and  efficacy  of  baptism. 

The  following  passages  are  but  a  few  of  those  that  might 
be  quoted  in  proof  of  this. 

"  Inasmuch  as  the  instruments  used  by  the  Holy  Spirit  are  not  dead, 
God  truly  effects  and  bestows  through  Baptism  what  it  represents."! 

"  Yet  nevertheless  it  is  vain  cavil,  that  I  mock  men  with  ambiguous 
words,  as  if  the  acceptance  which  takes  place  by  Baptism  were  nothing 
else  than  an  external  declaration  in  the  sight  of  men :  since  I  openly 
aflirm,  that  in  Baptism  we  deal  with  God,  who  not  only  by  a  testimony  of 
his  paternal  love  pledges  his  faith  to  us,  so  that  we  may  be  certainly 
assured  of  our  salvation,  but  also  himself  establishes  within  us  by  his  own 
power  what  he  represents  by  the  hand  of  the  minister. "J 

"  For  we  also  admit  the  necessary  use  of  Baptism ;  that  it  is  not  law- 
ful for  any  one  to  omit  it  through  neglect  or  contempt.  And  thus  we  by 
no  means  make  it  a  rite  which  we  are  free  to  observe  or  not.  Nor  do  we 
only  strictly  bind  the  faithful  to  its  observance ;  but  we  also  maintain  it  to 


*  Quid  etiam  hie  requirent  boni  viri  ?  Deum  per  sacramenta  agere  volunt  ? 
Hocdocemus.  Volunt  inipsisfidem  nostram  exerceri,  foveri,  adjuvari,  confirmari? 
Idem  asserimus.  Volunt  Spiritus  Sancti  virtutem  in  illis  extare,  ut  electis  Dei 
in  salutem  prosint  ?  Idem  nos  quoque  concedimus.  In  eo  vertitur  quastionis 
status  :  soline  Deo  in  solidum  adscribere  conveniat  onines  salutis  nostne  partes, 

an  ejus  laudis  partem  ipse  ad  sacramenta  derivet.  dum  illis  utitur Quod 

dicimus,  non  omnibus  promiscue,  sed  electis  Dei  tanitim,  ad  quos  interior  et 
efiicax  Spiritus  operatio  pervenit,  prodesse  signa,  clarius  est  quam  ut  longa 
refutatione  indigeat.  Nam  si  quis  omnibus  communem  facere  velit  effectnm, 
prffiterquam  quod  Scripturae  testimonio  refellitur  tale  commentum,  experientia 
etiam  reclamat.     lb.  pp.  208,  209. 

f  Quia  mortua  non  sunt  Spiritus  Sancti  organa,  vere  per  Baptismum  efficit  ac 
prtBstat  Deus,  quod  figurat  (See  Def.  de  Sacram.  contra  Westphal.  Op.  1671, 
vol.  viii.  p.  683.) 

J  Frivolum  tamen  interea  est  cavillum,  me  ludere  ambiguo  sermone,  ac  si 
receptio  qurr  fit  per  baptismum,  nihil  alind  foret,  quam  externa  coram  liominibus 
declaratio :  siquidem  palam  affirmo,  nobis  in  baptismo  cum  Deo  esse  negotium, 
qui  non  modo  paternum  amorem  testando,  fidem  nobis  suam  obligat,  ut  de  sahito 
nostra  ccrto  simus  persuasi,  sed  etiam  quod  per  ministri  manum  figurat,  ipse 
intue  sua  virtnte  sancit.     (lb.) 


166  EFFECTS    OF   BAPTISM    IN    INFANTS. 

be  God's  ordinary  instrument  to  wash  and  renew  us,  and  moreover  to  com- 
municate  salvation  to  us."* 

"  I  will  willingly  allow,  that  the  use  of  those  things  which  Christ  has 
given  us  as  helps  to  salvation,  may  be  said  to  be  necessary ;  to  wit,  whei> 
the  power  of  using  them  is  given  us."t 

"  If  there  are  any  who  deny,  that  there  is  contained  in  the  Sacraments 
the  grace  which  they  represent,  we  blame  them."^| 

"  We  agree,  that  Sacraments  are  not  empty  figures,  but  do  truly  supply 
whatever  they  represent :  that  the  efficacy  of  the  Spirit  is  present  in  Bap- 
tism to  cleanse  and  regenerate  us."^ 

"  The  reason  why  Paul  teaches  [Eph.  v.  26.]  that  we  are  cleansed  in 
Baptism,  is,  because  God  there  testifies  to  us  our  cleansing,  and  at  the  same 
time  effectually  works  what  He  represents.  For  unless  the  truth  of  the 
thing  represented,  or  the  exhibition  of  it,  which  is  the  same,  were  conjoin- 
ed [with  Baptism],  that  saying.  Baptism  is  the  laver  of  the  soul,  would  be 
incorrect."  II 

"  That  principle  ought  to  prevail  with  the  pious,  that  God  does  not 
mock  us  with  empty  figures,  but  supplies  inwardly  by  his  own  power  what 
he  manifests  by  the  external  sign.  Wherefore  Baptism  is  appropriately 
and  truly  called  the  laver  of  regeneration.  He  will  take  a  right  view  of 
the  power  and  use  of  the  Sacraments,  who  so  connects  together  the  thing 
and  the  sign  as  not  to  make  the  sign  empty  or.  inefficacious,  and  at  the- 
same  time  not  for  the  sake  of  magnifying  the  sign  to  take  away  from  the 
Holy  Spirit  what  belongs  to  Him."Tf 


•  Nam  et  nos  bsptismi  usum  necessarium  confitemur :  ne  cui  liceat  vel 
oegligentia,  vel  contetnptu,  ipsum  omittere.  Atque  hoc  modo  nequaquank 
liberum  facimus.  Nee  fideles  modo  severfe  adstringimus  ad  ejus  observationem : 
sed  ordinarium  quoque  Dei  instrumentum  asserimus,  ad  nos  lavandos  et  reno- 
vandos,  ad  salutein  denique  nobis  communicandam.  (Antid.  ad  Cone.  Trid.  Sese^ 
7.  Op.  vol.  viii.  p.  258.) 

t  Facile  patiar,  ut  quie  nobig  Christus  dedit  salutia  adjumenta,  eorum  usus 
necessariiis  dicatur:  quando  scilicet  datur  facultas.     (lb.  p.  256) 

J  Si  qui  sint  qui  negent,  sacramentis  contineri  gratiam  quara  figurant,  illos 
improbamus.     (lb.) 

§  Convenit,  non  inanes  esse  figuras  [i.  e.  sacramenta],  sed  re  ipsa  praostari 
[?  prsBstare]  quicquid  figurant.  In  baptismo  adesse  Spiritus  efficaciam,  ut  noa 
abluat  et  rogeneret.     (Calv.  Ep.  ad  Mclancth.  1554,  Op.  vol.  ix.  Epist.,  p.  82.) 

I  Quod  baptismo  nos  abhii  docct  Paulus  [in  Eph.  v.  26],  ideo  est,  quod  illitr 
nobis  ablutionem  nostram  testatur  Deus,  et  siimil  efficit  quod Jigurat.  Nisi  enim 
conjuncta  esset  rei  Veritas,  aut  exhibitio,  quod  idem  est,  impropria  ha'C  loquutio 
esset,  Baptiemus  est  lavacrum  anim>e.  (Calv.  Comm.  in  Eph.  v.  26.  Op.  vol.  vii., 
p.  850.) 

^  Principium  illud  valere  debet  inter  pjos,  Deum  non  inanibus  nobiscum' 
figuris  ludere,  sed  virtute  sua  intus  pr.Tstare  quod  exteriio  signo  demonstrat. 
Quare  baptismus  congruenter  et  vere  lavacrum  regenerationis  dicitur.  Vim  et 
tuum  Bacramentorum  recte  is  tenebit  qui  rem  et  signum  ita  connectet,  ut  signum 


EFFECTS    OF    BAPTISM    IN    INFANTS.  167 

And  so  among  the  notes  of  the  celebrated  Genevan  Version. 
of  the  Bible,  we  find  the  following  on  the  words  "  one  body," 
in  1  Cor.  xii.  13  :— 

"  That  we  might  be  one  body  with  Christ,  and  the  whole  Church  on© 
Christ:  of  the  which  conjunction  Baptism  and  the  Lord's  Supper  are 
effectual  signs :  for  by  Baptism  we  are  regenerate  into  one  Spirit,  and  by  the 
Lord's  Supper  we  are  incorporate  into  Christ's  Body,  to  be  governed  by  the 
same  Spirit." 

The  reply  of  Beza  to  one  who  accused  him  of  holding  that 
baptism  is  only  a  sign  of  regeneration,  will  perhaps  be  useful 
in  illustrating  the  view  taken  of  the  efficacy  of  that  Sacrament 
by  some  who  still  denied  that  it  is  always  effective. 

"  Andreas  is  guilty  of  a  double  calumny  when  he  says  that  Baptism  ia 
held  by  vis  to  be  only  a  sign  or  testimony  of  regeneration.  For  neither  do 
we  say  that  Baptism  is  only  a  sign,  but  a  sacramental  sign,  that  is,  one  with 
•which,  as  far  as  concerns  God,  the  thing  signified  is  always  truly  given  to 
be  received  by  faith ;  nor  do  we  say  that  the  effect  of  Baptism  is  regenera- 
tion only,  but  also  and  more  especially  cleansing  from  sins.  Moreover,  he 
is  no  better  logician  than  theologian,  when  from  our  saying  that  those 
baptized  with  the  outward  baptism  are  sometimes  not  partakers  of  the 
inward,  he  draws  the  conclusion  that  we  make  the  symbols  empty  things; 
as  if,  forsooth,  the  consequence  were  valid.  The  interior  is  offered  to  all 
with  the  exterior,  therefore  the  interior  is  received  by  all  who  receive  the 
exterior :  and  of  this  most  false  and  absurd  inference  these  disputants,  or 
rather  slanderers,  have  been  so  frequently  admonished,  that  it  is  difficult 
sufficiently  to  wonder  at  their  denseness  or  obstinacy."! 

And  the  peculiar  case  of  infants  is  noticed  in  the  follow- 
ing words  ; — 

"  But  although  it  is  probable  that  infants  have  not  faith  in  the  act,  (as 

non  faciat  inane  aut  inefficax :  neque  tamen  ejus  omandi  causa  Spiritui  Sancto 
detrahat  quotl  suum  est     (Id.  in.  Tit.  iii.  5.  ib.  p.  506.) 

f  Dupliciter  calumniatur  Andreas  qiium  baptismura  a  nobis  dicit  tantum  pro 
signo  seu  teslimonio  regenerationis  haberi.  Etenim  neque  liaptismum  esse  dun- 
taxat  signum  dicinus,  sed  signum  sacramentale,  id  est,  cum  quo,  quod  ad  Deum 
attinct,  rt's  significata  vere  semper ^c?e  accipienda  prabetur ;  neque  regenorationena 
tantum,  sed  etiam  vel  in  primis  ablutioncm  a  peccatis  dicimus  esse  baptismi  effec- 
tum.  Deinde  nihilo  doctior  est  Logicus  quam  Tiieologus  quura  ex  eo  quod  baptis- 
mo  exteriorc  baptizatos  dicimus  interdum  interioris  non  esse  participes,  a  nobis 
exinaniri  syrnbolacoligit:  quasi  videlicet  valeat  baec  consequutio,  prasbetur  omni- 
bus interior  cum  exteriore,  ergo  ab  omnibus  qui  exteriorem  rccipiunt,  interior 
recipitnr :  de  qua  mere  falsissima  et  absurdissima  collectione  quum  toties  sint  isti 
disputatores  an  conviciatores  admoniti,  quis  illorum  vel  stuporem  vel  pervicaciam 
satis  possit  admirari?     (Bczte  Tract.  Theol.  vol.  3,  p.  126,  ed.  Gen.  1682.  foL) 


1168  EFFECTS    OF    BAPTISM    IN    INFANTS. 

they  say,)  bnt  only  its  seed,  yet  since  they  are  comprehended  in  God's  cove- 
nant, wiiich  cannot  be  of  no  effect,  we  justly  think  that  they  are  reckoned 
among  the  people  of  God,  and  are  bedewed  with  the  Holy  Spirit,  who  will 
in  his  own  time  put  forth  his  power  in  them.  For  we  do  not  limit  the 
efficacy  of  Baptism  to  that  moment  of  time  in  which  it  is  given,  but  we 
know  that  it  yields  good  fruit  according  to  the  good  pleasure  of  God  "* 

Such^  then,  was  the  dactrine  of  the  "  Reformed  "  Churches 
of  the  Continent  on  this  subject ; — of  those  Churches  whose 
doctrine  (as  distinguished  from  the  views  both  of  the  Romish 
and  Lutheran  Churphes)  is  said  by  some  of  the  most  able  and 
distinguished  of  our  earliest  Protestant  divines  (as  we  have 
seen  in  a  preceding  chapter)  to  be  m  all  points  agreeable  ta 
that  of  our  own  Church. 

There  remain  the  Confessions  of  Augsburg  and  Saxony^ 
both  drawn  up  by  Melancthon,  which  I  shall  now  proceed  ta 
consider. 

Now  as  it  respects  the  latter,  whatever  may  be  the  precise 
doctrine  it  is  intended  to  teach  on  this  subject,  the  following 
passage  (to  which  others  might  be  added)  is  sufficient  to  show 
that  it  was  not  the  doctrine  of  our  modern  "High  Church" 
divines. 

"  But  we  have  shown  above,  that  by  faith  is  signified  a  reliance  upon 
the  Son  of  God,  the  Propitiator,  on  account  of  whom  we  are  received,  and 
please  God,  not  on  account  of  our  virtues  or  fulfilling  of  the  Law.  But 
since  in  this  very  consolation,  the  confidence  with  which  we  repose  on  the 
Son  of  God  is  truly  a  feeling  kindled  by  the  Holy  Spirit,  by  which  the  heart 
is  quickened  into  life  and  freed  from  eternal  death,  this  conversion  is  called 
regeneration;  John  iii..  Except  a  man  be  born  again  of  water  and  the 
Spirit,  &c.  And  now  the  man  becomes  truly  the  dwelling-place  of  God^ 
who  is  effectual  in  him,"  &c.t 


*  Etsi  autem  infantes  versimile  est  fidem  ipso  actu  (quod  aiunt)  non  habere, 
Bed  duntaxat  ejus  semen,  tamen  qiiuin  in  ftBilere  Dei  comprchendantur,  quod  irri- 
tum  esse  non  potest,  tnerito  arbitramur,  eos  in  peculio  Domini  censeri  et  Spiritu 
Sancto  perfundi,  qui  suo  tempore  \'irtutem  in  illis  excrat.  Neque  enim  baptismi 
efficaciam  ad  illud  temporis  momentum  restringimus  quo  exhibetur,  sed  ilium 
pro  bona  Dei  voluntate  scimua  fructum  bonum  cdere.  (Bezae  Tract.  Theol.  vol. 
1,  p.  883.  ed.  Gen.  1573.  fol.) 

t  Ostendimus  autem  supra,  fide  significari  fiduciam  acquiescentem  in  FiliO' 
Dei  propitiatore,  propter  quern  recipimur  et  phicemus,  non  propter  nostras  vir- 
tutes  aut  legis  impletionem.  Cum  autem  in  hac  ipsa  consolatione,  fiducia,  qua 
acquiescimus  in  Filio  Dei,  vere  eit  motus  acccnsus  a  Spiritu  Sancto,  quo  vivifica- 
tur  cor,  et  liberatur  ex  uterna  mortc,  dicitur  hire  conversio,  rcgeneratio;  Joaa  iii» 


EFFECTS    OF   BAPTISM   IN   INFANTS.  169 

It  is  needless  to  quote  more,  but  I  would  recommend  the 
whole  chapter  to  the  reader's  perusal,  as  showing  the  decided 
discrepancy  of  the  theology  of  this  Confession  with  that  of 
modern  "  High  Churchism." 

Lastly,  as  to  the  Confession  of  Augsburg.  Its  words  are 
these  ; — 

"  Concerning  Baptism  they  teach,  that  it  is  necessary  to  salvation,  and 
that  through  Baptism  is  offered  the  grace  of  God  ;  and  that  cliildren  are  to 
be  baptized,  who  being  offered  to  God  by  Baptism  are  received  into  the  favor 
of  God.  They  condemn  the  Anabaptists,  who  disapprove  the  baptism  of 
children,  and  affirm  that  children  maybe  saved  without  baptism."   Art.  9.* 

But  with  this  we  must  connect  the  13th  Article,  which  runs 
thus ; — 

"  Concerning  the  use  of  the  Sacraments  they  teach,  that  the  Sacraments 
are  instituted,  not  only  that  they  may  be  marks  of  profession  among  men, 
but  rather  that  they  may  be  signs  and  evidences  of  the  goodwill  of  God 
towards  us,  set  forth  to  excite  and  confirm  faith  in  those  who  use  them. 
Therefore  the  Sacraments  are  to  be  used  so  as  that  faith  is  present,  which 
believes  the  promises  that  are  exhibited  and  shown  by  the  Sacraments. 
Therefore  they  condemn  those  who  teach  that  the  Sacraments  justify  ex  opere 
operato  [evidently  referring  to  the  Romanists]  and  do  not  teach  that  there 
is  required  in  the  use  of  the  Sacraments  faith  which  believes  that  sins  are 
remitted."! 


Nisi  quia  renatus  fuerit  ex  aqua  et  Spiritu.  Et  fit  homo  jam  vere  domiciUum 
Dei,  qui  est  in  eo  efiicax.     Syll.  Confess,  ed.  Oxen.  1827,  p.  258. 

*  De  baptismo  decent,  quod  sit  necessarius  ad  salutem,  quodque  per  baptis- 
mum  offeratur  gratia  Dei ;  et  quod  pueri  sint  baptizandi,  qui  per  baptismum 
oblati  Deo  recipiantur  in  gratiam  Dei.  Damnant  Anabaptistas,  qui  improbant 
baptismum  puerorum,  et  affirmant  pueros  sine  baptismo  salvos  fieri     (lb.  p.  126.) 

In  the  "  Confessio  Variata,"  or  revised  edition  of  the  Confession,  in  1540,  this 
passage  stands  thus, — 

De  baptismo  docent,  quod  necessarius  sit  ad  salutem,  tanquam  ceremonia  a 
Christo  instituta.  Et  quod  per  baptismum  offeratur  gratia  Dei:  et  quod  infantes 
sint  baptizandi:  et  quod  infantes  per  baptismum  Deo  commendati,  recipiantur  in 
gratiam  Dei,  et  fiant  filii  Dei,  sicut  Christus  testatur,  loquens  de  parvuiis  in 
eeelesia ;  Matt,  xviii.,  Non  est  voluntas  Patris  vestri  qui  in  coelis  est,  ut  pereat  unus 
ex  parvuiis  istis.  Damnant  Anabaptistas,  qui  improbant  baptismum  infantum,  et 
affirmant  infantes  sine  baptismo  et  extra  ecclesiam  Christi  salvos  fieri.  (Sylloge 
Conf.  ed.  2»,  pp.  171,172.) 

f  De  usu  sacramentorum  docent,  quod  sacramenta  instituta  sint  [sacramenta 
instituta  esse,  corr.  1540,]  non  modo  ut  sint  notae  professionis  inter  homines,  sed 
[multo,  add.  1 540]  magis  ut  sint  signa  ei  testimonia  voluntatis  Dei  erga  nos,  [pro- 
posita,  add.  1540,]  ad  excitandam  et  confirmandam  fidem  in  his  qui  utuntnr  pro- 
posita.  \_del.  proposita,  et  add.    eis.  1540.]     Itaque  utendum  est  sacramentis,  ita 


170  EFFECTS    OF    BAPTISM    IN    INFANTS. 

And  in  the  revised  edition  of  this  Confession  in  1540,  after 
the  words  "shown  by  the  Sacraments,"  the  following  are 
added, — "By  this  faith  we  receive  the  promised  grace  which 
the  Sacraments  represent,  and  the  Holy  Spirit." 

Now,  in  what  way  did  Luther  himself  understand  Art.  9? 
We  have  his  sentiments  fully  expressed  in  a  work  published 
only  the  year  before  his  Confession,  (i.  e.  in  1529,)  namely, 
his  Larger  Catechism.  The  following  extracts  will  show  hia 
views,—  ' 

'■'■  The  great  efficacy  and  usefulness  of  Baptism  being  thus  understood, 
let  us  further  observe,  what  sort  of  person  it  is  that  receives  such  things  as 
are  offered  by  baptism.  This  again  is  most  beautifully  and  clearly  expressed 
in  these  words :  He  that  believeth  and  is  baptized  shall  be  saved.  That  is, 
faith  alone  makes  a  person  worthy  to  receive  with  any  profit  this  salutary 
and  di\'ine  water.  .  .  .  Without  faith  Baptism  profits  nothing,  although  in 
itself  it  cannot  be  denied  to  be  a  heavenly  and  inestimable  treasure."* 

''  We  bring  a  child  to  a  minister  of  the  Church  to  be  baptised,  in  this 
HOPE  AND  PERSUASION,  that  it  Certainly  believcs,  and  we  pray  that  God  may 
give  it  faith."'!  "  The  word  being  joined  to  the  water,  baptism  is  to  be 
esteemed  valid,  even  though  faith  is  not  present.     For  my  faith  does  not 

produce  baptism,  but  recognizes  and  apprehends  baptism Even  if 

children  did  not  believe,  which  is  by  no  means  to  be  affirmed,  (as  has  been 
already  shown,)  yet  their  baptism  would  be  true  baptism,  nor  ought  any 
one  to  rebaptize  them."J 


ut  fides  accedat,  \_transp.  verba,  1540,]  qurc  credat  promissionibus,  qure  per  sac- 
ramenta  e.vhibentur  et  ostendutur.  [Hac  fide  accipimus  promisam  gratiam,  quam 
sacramenta  sigi:ificant,  et  Spiritum  Sanctum,  add,  1340.]  Damnant  igitur  illos, 
qui  decent,  qnod  sacramenta  ex  opere  operate  justificent,  nee  decent  fidem  requiri 
in  U9U  Facrariieutorum,  quiu  credat  remitti  peccata,  [Damnant  igitur  Phurisacum 
opinionem,  quae  obruit  doctrinam  de  fide,  nee  docet  fidem  in  uau  sacramentorum 
requiri,  qua;  credat  propter  Christum  nobis  gratiam  dari.  Scd  fingit  homines 
justos  esse  propter  usum  sacramentorum  ex  opere  operato,  et  quidem  sine  bono 
motu  utentium,  corr.  1540.]     (lb.  pp.  127  et  173,  174.) 

•  Cognita  jam  ingenti  cum  virtute  tum  utilitato  baptism),  videamus  ulterius, 
quffi  persona  sit  talia  accipiens,  quae  per  baptismum  ofFeruntur.  Hoc  iterum 
pulcherrime  et  clarissime  in  liia  verbis  expressum  est :  Qui  credideret  et  bap- 
tizatus  fuerit,  Falvus  erit.  Hoc  est :  sola  fides  personam  dignam  facit,  ut  banc 
ealutarem  et  divinam  aquam  utiliter  suscipiat  ....  Cltra  fidem  nihil  prodest 
baptismus,  lamctsi  per  sese  coclcstis  et  in:i'stimabili9  thesaurus  esse  negari  non 
possit.  Luther.  Catcch.  Major,  Art.  De  baptismo.  Apud  Libr.  Symbol.  Ed. 
Hase,  1846,  p.  541. 

f  Puerum  ecclcsim  ministro  baptizandum  apportamaa,  hac  ape  atque  anima, 
quod  certu  credat,  et  precamur,  ut  Deus  eum  fide  donet.     lb.  p.  546. 

X  Accedente  aquue  verbo,  baptismus  rectus  babendus  est,  etiam  nou  accedente 


EFFECTS    OF    BAPTISM    IN    INFANTS.  171 

Hence  he  held,  that  baptism,  though  valid  wi\)[\ont  faith  in 
the  receiver,  was  profitable  only  when  there  was  faith  ;  and 
this  in  the  case  of  children  as  well  as  adults.  The  notion  may- 
seem  to  many  in  the  present  day  singular,  that  infants  should 
be  considered  as  capable  of  faith,  but  it  was  shared  with  Luther 
by  others  at  that  time. 

Such  was  Luther's  view  at  the  very  time  that  he  adopted 
as  a  declaration  of  his  creed  the  Confession  of  Augsburg,  He 
considered  that  children  were  brought  to  be  baptized,  under 
the  supposition  that  they  had  faith ;  and  he  distinctly  maintained 
that  without  faith  baptism  profits  nothing. 

This  was  not  indeed  subsequently  the  generally  received 
doctrine  of  the  Lutheran  Churches  as  it  regards  infants,  though 
I  doubt  whether  Luther  himself  ever  varied  his  doctrine  upon 
the  subject.  But  certainly  the  language  of  his  Catechism 
cannot  be  mistaken,  nor  therefore  the  interpretation  he  would 
have  given  to  the  Confession  of  Augsburg.  And  it  is  of 
importance  to  observe  this  difference  of  view  between  Luther 
and  most  of  his  followers  on  this  point,  because  we  shall  have 
occasion  hereafter  to  apply  a  Baptismal  Service  drawn  up  by 
Luther  in  illustration  of  the  meaning  of  our  own. 

The  Apology  of  the  Confession,  published  in  the  same  year 
Bi4  the  Confession,  by  Melancthon,  and  reckoned  also  one  of  the 
Symbolic  Books  of  the  Lutheran  Church,  condemns  in  strong 
terms  the  Romish  doctrine  on  the  subject. 

"  Here  we  condemn  the  whole  set  of  the  Scholastic  doctors,  who  teach  that 
the  sacraments  confer  grace  upon  one  who  places  no  obstacle  in  the  way 
from  the  very  performance  of  the  work  without  any  good  motion  in  him  who 
uses  them.  This  is  simply  a  Jewish  notion,  to  suppose,  that  we  may  be 
justified  by  a  ceremony  without  any  good  motion  of  the  heart,  that  is, 
without  faith.  And  yet  this  impious  and  pernicious  notion  is  taught  with 
great  authority  in  the  whole  realm  of  Popei-y.  Paul  (Rom.  iv.  9,  and  seq.) 
protests  against  it,  and  denies  that  Abraham  was  justified  by  circumcision^ 
but  that  circumcision  was  a  sign  set  forth  for  the  exercise  of  his  faith.  So 
we  teach,  that  in  the  sacraments  there  ought  to  be  present  faith  to  believe 
those  promises,  and  to  receive  the  things  promised,  which  are  there  ofiered 


fide.     Neque  cnim  fides  mea  facit  baptismum,  sed  baptismum  percipit  et  appre- 

faendit Quanquam  pneri  non  crederent,  quod  nullo  modo  aflBrmandum  est, 

(ut  jam  ostensum  est)  tamen  baptismoa  verus  eeset,  deque  quisquam  eos  rebap- 
tizare  debet.     (lb.  p.  545.) 


172  EFFECTS    OF    BAPTISM    IN    INFANTS. 

in  the  Sacrament.  And  the  reason  is  plain  and  most  sure.  The  promise 
is  useless,  unless'  it  is  received  by  faith.  But  the  sacraments  are  signs  of 
the  promises.  .  .  .  But  no  one  can  tell  what  abuses  that  fanatical  notion  of 
the  opus  operatum  without  any  good  motion  in  the  user  has  produced  in  the 
Church."* 

I  have  already  remarked,  that  the  Bishop  of  Exeter  has, 
in  the  second  edition  of  his  Charge,  withdrawn  the  statement 
that  these  foreign  Protestant  Churches,  our  own  Church,  and 
that  of  Rome,  all  agreed  as  to  the  doctrine  of  regeneration 
universally  taking  place  in  Baptism.  But  the  note  in  which 
this  withdrawal  is  made  is  so  remarkable,  that  it  may  be  well 
to  insert  it  in  this  place. 

"  I  have  here  withdrawn,"  his  Lordship  says,  "  a  statement  made  by 
me,  when  I  delivered  this  Charge,  respecting  the  early  Confessions  of  Faith 
of  foreign  Protestants.  Closer  inspection  (especially  of  the  Confessions  of 
those  bodies  which  adopted  the  doctrines  of  Zwingle  and  Calvin,)  has  dis- 
covered under  a  seeming  agreement  with  the  doctrine  of  our  Articles  and 
Liturgy  on  Baptism,  a  real  and  considerable  difference.  In  more  than  one 
of  these  documents  there  are  statements  seemingly  inconsistent  with  each 
other,  which  it  is  not  for  me  to  attempt  to  reconcile."  (p.  10.) 

That  is  to  say,  his  Lordship  cannot  understand  how  any 
one  can  make  a  general  statement  as  to  the  value  and  efficacy 
of  the  Sacrament  of  Baptism,  and  at  the  same  time  hold  that 
it  is  not  efficacious  in  every  case  in  which  it  is  administered. 
I  would  humbly  suggest,  that  the  "seeming  inconsistency" 
vanishes  the  moment  we  apply  to  the  interpretation  of  these 
statements  the  system  of  doctrine  held  by  their  authors.  And 
I  cannot  but  further  remark,  that  as  there  is  (by  his  Lordship's 


*  Hie  damnamus  totum  populum  Scholasticorum  doctorum,  qui  docent,  quod 
Bacramenta  non  ponenti  obicem  conferant  gratiam  ex  opere  operate  sine  bono 
motu  utentis.  Hii'C  simpliciter  Judaica  opinio  est,  sentire,  quod  per  ccremoniam 
ju.stificemur  sine  bono  motu  cordis,  hoc  est,  sine  fide.  Et  tamen  hicc  impia  et 
pemiciosa  opinio  magna  auctoritatc  docetur  in  toto  regno  Pontificio.  Paulus 
(Rom.  iv.  9,  seq.)  reclamat  et  negat,  Abraham  justificatum  esse  circumcisione,  sed 
eircumcisionem  esse  eigmim  propositum  ad  cxercendam  fidem.  Ita  nos  docemus, 
quod  in  usu  sacrafticntorura  fides  debeat  accedere,  qux>  credat  illis  promissioni- 
bus,  et  accipiat  res  promiBsns,  qum  ibi  in  sacramcnto  offeruntur.  Et  est  ratio 
plana  et  firmissima.  Promissio  est  inutilis,  nisi  fide  accipiatur.  At  sacramenta 
sunt  signa  promissionum.  .  .  .  Quantum  autem  in  Ecclesia  abusiiura  pcpererit 
ilia  fanatiea  opinio  de  opere  operate  sine  bono  motu  utentis,  nemo  verbis 
consequi  poteBt.  (Art  7.  De  num.  et  usu  Sacram.  Libra  Symbol,  ed.  Hase. 
p.  203.) 


EFFECTS    OF    BAPTISM    IN    INFANTS.  173 

confession)  "a  seeming  agreement  with  the  doctrine  of  our 
Articles  and  Liturgy  on  Baptism,"  in  one  portion  of  these 
statements,  and  that  the  "  seemingly  inconsistent "  statements 
only  need  the  light  of  the  system  of  doctrine  held  by  their 
authors  to  show  them  to  be  in  perfect  harmony  with  each  other, 
so  there  will  appear  in  both  an  evident  "  agreement  with  the 
doctrine  of  our  Articles  and  Liturgy,"  if  we  will  only  view 
those  Articles  and  Liturgy  by  the  light  of  the  same  system  of 
doctrine ; — a  system  whicti  our  third  Protestant  Primate, 
Archbishop  Grindal,  (to  mention  no  oth'er  authority,)  tells  us 
is  the  system  of  our  Church. 


CHAPTER  V. 

TEE  DOCTRINE  OF  MARTIN  BUCER  AND  PETER  MARTYR,  (wHO 
WERE  PLACED  Bt  ARCHBISHOP  CRANMER,  AT  THE  COMMENCE- 
MENT OF  THE  REIGN  OF  EDWARD  VI.,  AS  THE  FIRST  REGIUS 
PROFESSORS  OF  DIVINITY  AT  CAMBRIDGE  AND  OXFORD,)  ON 
THE    SUBJECT    OF   THE    EFFECTS    OF    INFANT    BAPTISM. 


§  1.  The  Doctrine  of  Martin  Bucer. 

The  position  in  which  Martin  Bacer  was  placed  in  this 
country  by  Archbishop  Cranmer  at  the  commencement  of  the 
Reformation  in  the  reign  of  Edward  VL,  and  other  circum- 
stances, to  which  I  shall  have  hereafter  to  refer,  connected  with 
the  name  of  that  able  Reformer,  render  it  of  much  importance 
for  us  to  know,  what  were  his  views  on  the  subject  of  the 
present  treatise. 

I  shall  now  proceed,  then,  to  show  what  was  the  doctrine 
of  Bucer  on  this  subject,  as  delivered  in  his  works  published 
before  his  arrival  in  this  country.  And  I  begin  with  an  extract 
from  the  Conference  held  by  him  and  other  divines  of  the 
"Reformed"  school  with  Luther  and  some  of  his  followers  at 
Wittenberg  in  1536,  because  the  result  of  that  Conference  was 
to  induce  him  to  modify  some  of  his  previous  statements  on 
the  subject,  and  express  himself  more  strongly  on  the  benefits 
of  Baptism,  and  therefore  we  have  in  these  passages  the  most 
unexceptionable  representation  of  his  views.  The  conversation 
which  then  passed  between  him  and  Luther  (in  which  the  two 
parties  came  to  an  agreement  on  the  doctrine  of  the  Sacraments) 
throws  considerable  light  on  the  views  of  both. 

"When  "wc   were  again  assembled  together  in  the  morning,  Doctor 
Luther  proposed  three  things  to  uh,  as  far  as  relates  to  baptism.     Since 


EFFECTS  OF  BAPTISM    IN   INFANTS.  175 

there  are  many  who  will  not  baptize  infants  ;  others  also  arc  found,  who 
indeed  permit  them  to  bo  baptized,  but  maintain  that  baptism  itself  is  only 
a  naked  sign,  and  therefore  would  suffer  infants  to  die  without  baptism  j 
others,  lastly,  baptize  without  water ;  therefore  he  thought  that  we  ought 
to  declare  our  belief  on  these  points.  But  what  he  thought  ought  to  be 
done,  he  explained  beforehand,  namely,  that  infant.s  arc  to  be  baptized,  and 
that  that  baptism  is  truly  efficacious,  and  confers  the  adoption  of  the  sons 
of  God.*  La.«tly,  that  it  ought  to  be  administered  with  water,  as  they  had 
written  concerning  these  things  in  the  Confession  of  Augsburg,  the  Apolo- 
gy, and  elsewhere. 

"  To  these  things  Bucer,  agreeably  to  what  we  had  arranged  among 
ourselves  should  be  proposed,  replied,  That  we  all  had  colitendcd,  and  still 
contended,  against  the  enemies  of  Pajdobaptism,  as  our  writings  show. 
Moreover  that  baptism  is  held  sacred  by  us,  and  that  we  teach  concerning 
it,  not  as  of  some  naked  sign,  but  as  of  tlie  true  laver  of  regeneration,  which 
(regeneration)  is,  through  J;he  power  of  God  and  the  ministry  of  the  minis- 
ter, supplied  to  us  with  the  water,  f  But  that  some  are  offended  in  that 
(since  faith  in  Holy  Scripture  is  received  according  to  that  which  is  heard, 
and  comes  to  us  through  hearing,  by  the  application  of  the  word  of  God, 
according  to  the  saying  of  Paul  in  the  tenth  of  the  Romans,  '  faith  cometh 
by  hearing,')  we  with  Augustine  and  other  Fathers  have  said  and  written, 
that  infants  in  that  respect  have  not  faith.  But  that  if  we  will  understand 
the  word  faith  in  a  large  sense,  for  any  surrender  of  ourselves  to  God,  in 
this  sense  even  infants, may  be  called  faithful.  For  that  we  simply  believe 
and  teach,  that  true  regeneration  and  true  adoption  into  the  sons  of  God 
are  communicated  to  infants  in  baptism,  and  that  the  Holy  Spirit  works 
in  them  according  to  the  measure  and  proportion  given  to  them,  as  we  read 
of  St.  John,  that  he  was  filled  with  the  Holy  Gho.st  from  his  mother's 
womb.J  Yet  lest  we  should  fall  into  the  opus  operatum  notion,  that  we 
are  accustomed  so  to  state  these  things,  as  to  acknowledge  that  all  this  is 
the  work  of  God  only,  but  that  the  ministration  only  belongs  to  the  minister. 
But  that  where  there  is  any  foundation  in  Scripture  for  what  some  affirm 
that  infants  when  they  are  baptized  understand  the  words  of  the  Gospel  and 
actually  believe  them^  and  thus  are  saved, — whence  this  can  be  proved  from 
the  sacred  writings,  we  are  unable  as  yet  to  see. 

"  To  these  things  Luther  replied,  that  this  was  not  the  view  of  himself 
and  his  followers ;  but  that  as  we  even  when  asleep,  are  numbered  among 
the  faithful,  and  are  in  truth  such,  although  we  are  actually  thinking 
nothing  of  God,  so  that  a  certain  beginning  of  faith  {which  nevertheless  is  the 

•  Eamque  esse  vere  efficacem  et  adoptionem  filiorum  Dei  conferre. 

f  Praeterea  sacrum  baptisma  a  nobis  haberi,  et  de  eo  doceri,  non  ut  de  nudo 
aliquo  symbolo,  sed  ut  de  vero  lavacro  regenerationis,  quae  virtute  Dei  et  minis- 
terio  ministri  cum  aqua  nobis  exhibetur. 

f  Nos  enim  simpliciter  credere  et  docere,  infantibus  in  baptismo  veram  regen- 
erationem,  veramque  in  filios  Dei  adoptionem  communicari,  et  Spiritum  Sanctum 
in  illis  operari  juxta  illis  datam  mensuram  et  modulum,  &c. 


176  EFFECTS   OF    BAPTISM   IN    INFANTS. 

•work  of  God)  exists  in  infants  *  according  to  their  measure  and  proportion, 
which  we  are  ignorant  of;  and  that  he  called  this  faith  ;  and  that  he 
had  rather  that  no  questions  should  be  moved  concerning  these  things,  and 
that  no  one  should  venture  to  search  deeply  into  these  things,  to  ascertain, 
that  is,  in  what  way  the  Lord  performs  in  them  this  his  own  worlcf 

"Moreover  to  this  that  they  had  said,  that  baptism  was  necessary, 
Bucer  replied  thus, — That  we  by  no  means  maintain  that  God  has  so  tied 
salvation  to  baptism,  that  no  one  can  obtain  it  unless  he  be  baptized,  and 
that  all  infants  who  are  not  baptized  (so  that  baptism  is  not  neglected 
through  contempt)  are  to  be  held  as  damned,  according  to  the  opinion  of 
some  ancient  doctors ;  yet  nevertheless  that  we  exhort  the  people,  that 
they  bring  all  their  infants  to  baptism 

"  To  these  things  Doctor  Luther  and  his  followers  assented,  and  were 
desirous  that  we  should  do  this, — that  we  should  admonish  the  people  not 
to  suffer  their  infants  to  grow  up  without  baptism;  for  that  they  belong  to 
the  Church,  and  therefore  that,  as  far  as  lies  in  our  power,  baptism  is  to 
be  given  to  them :  which  we  willingly  undertook  to  do,  as  also  beforetime 
we  have  faithfully  contended  against  contempt  of  baptism  in  our  sermons, 
and  have  faithfully  exhorted  all  to  offer  their  children  for  baptism,  since 
baptism  is  truly  the  laver  of  regeneration  and  the  communication  of  Christ's 
blood,  which  vre  religiously  desire,  and  ought  to  desire,  should  be  imparted 
to  our  children ;  yet  nevertheless  with  the  addition  of  an  express  declara- 
tion, that  that  is  the  work  of  Christ  alone,  who  in  performing  it  uses  the 
external  ministry  of  the  Church,  and  the  annexation  of  a  warning  against 
that  old  but  yet  too  popular  error  among  the  Papists,  when  men  seek  the 
salvation  of  their  children  in  the  external  work  of  baptism,  but  neither 
know,  nor  invoke,  for  the  salvation  of  their  children,  the  true  Baptist, 
Christ.     And  so  in  these  points  also  we  came  to  an  agreement.":|: 

We  here  see  that  both  Luther  (as  we  have  already  seen  in 
the  extract  given  from  his  Catechism)  and  Bucer  held,  that 
infants  were  to  be  baptized  because  they  were  faithful,  that  is, 
in  the  sense  of  having  the  principle  of  faith  implanted  in  them 
by  the  mercy  of  Grod,  not  that  baptism  might  first  give  it  to 
them.  The  possession  of  this  gift  of  faith  however  by  infants, 
was  of  course  (as  Luther  speaks  in  his  Catechism,  and  as  we 
shall  find  Bucer  stating)  a  matter  of  charitable  hope ;  but  (as 
Bucer  expresses  it  in  a  passage  which  we  shall  quote  presently) 
as  we  know  that  God  works  in  the  hearts  of  some  children,  it 
was  felt  by  them,  that  it  would  be  as  absurd  to  deny  children 
baptism  because  we  know  not  in  which  of  them  Grod  works, 

•  Initium  quoddam  fidei  (quod  tamen  Dei  sit  opus)  in  infantibua  extare. 
j;  Qua  niininim  ratione  hoc  suum  opus  in  ipsis  Dominus  perficiat. 
X  Buceri  Scripta  Anglicana.    Basil  1677,  fol  pp.  655,  656. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  177 

as  to  deny  adults  baptism,  because,  not  being  able  to  see  the 
heart,  we  may  baptize  some  hypocrites ;  and  of  both,  acting 
in  the  spirit  of  hope  and  charity,  they  spoke  as  of  those  who 
were  fit  recipients,  and  therefore  had  the  full  benefit  of  bap- 
tism. 

In  the  same  year  in  which  this  Conference  took  place, 
Bucer  published  a  second  edition  of  his  Commentary  on  the 
Four  Gospels,  in  which  he  altered  some  passages  which  had 
occurred  in  the  former  relating  to  baptism,  and  inserted  what 
he  called  "  retractation"  conformable  with  the  higher  view  of 
the  benefit  of  baptism  which  he  had  maintained  at  the  Con- 
ference at  Wittenberg.  In  this  "retractation"  he  explains 
why  he  had  before  hesitated  to  use  the  language  which  Lather 
and  some  others  had  applied  to  the  Sacrament  of  Baptism,  and 
adds,  that,  having  agreed  with  him  on  the  sense  in  which  such 
language  was  to  be  used,  he  felt  no  farther  difficulty  respect- 
ing it,  and  he  lays  down  precisely  his  own  view  of  the  doc- 
trine of  baptism.  These  statements,  therefore,  are  peculiarly 
adapted  to  show  the  sense  in  which  these  eminent  Reformers 
used  language  respecting  the  Sacrament  of  Baptism  which 
the  Bishop  of  Exeter  and  others,  unacquainted  with  their 
I  views,  are  strangely  perverting  to  the  support  of  doctrines  to 
'which  they  were  strenuously  opposed.  I  shall  therefore  add 
I  here  some  extracts  from  this  work. 

I  He  remarks,  then,  that  as  the  statements  of  Luther  and 
lothers, 

"  That  external  words  and  sacraments  were  the  certain  seals,  channels, 
nd  instruments  of  the  grace  of  Christ,  in  which  the  Spirit  of  Christ  is 
jmost  certainly  received,  appeared  to  him  to  favor  the  error  and  superstition 
pf  those  who  seek  salvation  from  outward  ceremonies  without  true  faith,  it 
jwas  his  wish  to  vindicate  as  fully  as  possible  to  Christ  the  Lord,  all 
Remission  of  sins,  relief  of  conscience,  and  participation  of  the  Spirit  of 
Christ,  and  diligently  to  teach  that  lesson,  that  we  receive  here  by  faith 
only  what  he  bestows  and  works  for  our  salvation.  And  on  this 
ftecount  we  said,  that  ministers  absolve  from  sins,  when  they  pronounce 
men  to  be  absolved  through  Christ,  and  that  they  confirm  the  consciences 
pf  men,  and  establish  and  advance  their  faith,  when  they  proclaim  that 
Christ  confirms  consciences  and  increases  faith  :  that  they  wash  away  sins 
\>y  baptism  and  regenerate,  when  by  words  and  the  sacred  sprinkling  they 
represent  and  bear  tcitness  that  Christ  washes  from  siris,  and  tliat  they  feed 
with  the  body  and  blood  of  the  Lord,  when  in  like  manner  by  words  and 
I  12 


178  EFFECTS    OF    BAPTISM    IN    INFANTS. 

signs  they  proclaim,  that  Christ  liimself  nourishes  us  with  himself.  We 
described  the  principal  use  of  baptism  to  be,  to  be  received  into  the  Churchy 
and  make  a  ■profession  of  faith ;  of  the  eucharist,  that  we  should  be  reminded 
of  our  redemption,  and  profess  our  perseverance  in  faith  and  love.  We 
never  thought,  nor  wrote,  that  the  signs  arc  empty  signs :  on  the  contrary, 
in  those  very  passages  which  I  retract,  I  clearly  testified  that  Scripture 
speaks  of  the  sacred  signs,  as  they  are  v?hen  truly  received,  in  which 

CASE  THE  THING  SIGNIFIED  IS  ANNEXED  TO  THE  SIGN,  AND  THAT  IS  REALLY 
PERFORMED     WHICH     IS     REPRESENTED     BY     THE    SIGNS.         It     is      not     OUr 

view  that  the  ministers  do  nothing,  since,  with  Paul,  we  wrote,  that  they 
plant  and  water.  This  only  we  wished  to  urge,  that  without  the  power  of 
Christ,  by  which  he  draws  us  to  himself,  the  work  of  ministers,  and  more- 
over the  words  themselves  and  external  signs  administered,  cannot  bring 
salvation  to  any  one.  In  these  things  any  one  may  sec  that  tliere  is  nothing 
contrary  to  piety  :  but,  as  I  have  said,  they  are  so  written  that  they  may 
be  twisted  so  as  to  be  made  use  of  for  lowering  the  sacred  ministry  below 
its  proper  place.  I  confess  therefore  first,  that  I  have  not  sufiiciently 
explained  the  authority  of  God,  and  the  true  benefit  in  the  Word  and 
Sacraments,  in  not  carefully  inculcating  that  truth,  that  Christ  uses  the 
minister  as  his  organ,  th^t  above  all  things  ho  may  set  forth  in  his  Word 
and  Sacraments  the  remission  of  sins  and  communion  with  himself,  and 
that  the  true  profit  in  these  things  is,  if  the  minister  as  diligently  as  possible 
commends  this  exhibition,  and  the  others  embrace  it  by  a  true  faith.  The 
profession  of  religion  is  here  secondary.  For  faith  precedes  the  profession 
of  faith,  and  the  preaching  of  the  mercy  of  God  and  the  redemption  of 
Christ,  which  is  the  object  of  faith,  precedes  faith.  Moreover  the  symbols 
in  the  Sacraments  are  nothing  but  visible  words,  by  which  the  preaching 
and  offering  of  the  grace  of  Christ  becomes  more  influential  and  more 
effectual  to  rouse  the  mind.  Further,  I  acknowledge,  that  these  metaphors, 
that  the  Sacraments  are  instruments,  organs,  and  channels  of  grace,  are 
agreeable  to  the  Scriptures.  For  St.  Paul  writes  to  the  Corinthians,  '  I 
have  begotten  you  by  the  Gospel,'  1  Cor.  iv.  In  2  Cor.  iii.  he  writes  that 
he  had  administered  to  them  the  Spirit,  not  the  letter,  and  that  he  had  made 
them  an  epistle  of  Christ.  To  the  Galatians  he  writes,  that  he  had 
received  the  Spirit  by  the  hearing  of  faith.  Hence  he  called  baptism  the 
lavcr  of  regeneration,  and  the  eucharist  the  communion  of  the  body  and 
blood  of  Clirist.  He  affirms  that  by  baptism  we  are  buried  into  the  death 
of  Ciiri.st,  incorporated  into  Christ,  and  have  put  on  Christ,  From  all 
which,  as  it  is  evident,  that  the  Gospel  and  the  Sacraments,  which  are  as 
it  were  visible  Gospels,  were  instituted  by  Christ  the  Lord  for  thi.s  purpose, 
that  lie  might  communicate  to  us  tlirough  them  liis  own  redemption ;  so  it 
ia  very  clear,  that  these  are  to  the  Lord  to  a  certain  extent  instruments  and 
channels  of  his  Sj)iiit  and  grace,  and  thus  tliat  there  is  nothing  absurd  in 
these  metaphorical  ex))rcssions  ;  if  only  this  is  carefully  pointed  out  for 
observation,  that  inini.sters  and  the  ministry  arc  such  instruments  of  our 
salvation  lliat  they  have  nothing  of  it,  nor  supply  anything,  in  themselves, 
but  only  so  much  of  it  as  Christ,  using  them  according  to  his  own  span- 


EFFECTS   OF    BAPTISM    IN    INFANTS.  179 

9icineous  mercy^  condescends  to  give  and  supply  through  them.  And  in  this 
way  we  ourselves  have  never  denied,  that  the  words  and  Sacraments  of  the 
Gospel  are  Christ's  organs,  by  which  he  gives  us  the  benefit  of  his 
redemption.  This  only  wc  deny,  as  we  have  clearly  expressed  it,  that 
Sacraments  and  sacred  words  are  such  instruments  and  channels  of  grace 
us  that  they  bring  salvation  with  whatever  mind  or  faith  you  partake  of  them. 
For  some  have  so  tied  the  grace  of  Christ  to  them,  that  these  external 
things  seem  of  themselves  to  work  salvation,  even  though  the  mind  never 
«eriously  raises  itself  to  Christ,  so  that  the  superstition  of  the  common 
people,  who  are  yet  ignorant  of  the  true  faith  of  Christ,  rests  in  these 
things. 

"  JMoreovcr,  as  they  seemed  to  us  so  to  speak  of  the  word  and  Sacra- 
ments of  the  Gospel,  that  we  considered  that  there  was  danger  from  their 
words  lest  that  superstition  of  the  common  people  should  either  be 
strengthened,  where  it  still  cleaves,  or  be  brought  back  where  it  has  been 
•driven  out :  so  they  in  their  turn,  when  wc,  desirous  of  guarding,  lest  any 
•one  should  seek  salvation  for  himself  from  ceremonies,  without  certain 
faith  in  Christ,  wrote  that  Christ  bestows  his  grace  and  Spirit  according 
to  his  will  upon  whom  and  when  he  pleases,  and  that  what  is  performed 
by  man  can  effect  nothing  of  this,  thought  that  we  attributed  nothing  else 
to  the  Sacraments  than  that  they  are  external  marks  of  our  communion  in 
Christ,  and  that  we  did  not  acknowledge  that  they  are  symbols  of  grace, 
and  that  grace  is  given  through  them.  But  the  Lord  has  now  granted, 
that  both  they  should  acknowledge  that  we,  and  we  that  they,  think  and 
teach  that  respecting  the  word  and  Sacraments  that  Scripture  delivers, 
namely,  that  they  arc  effectual  signs  and  organs  of  communion  with  Christ, 
that  is,  of  our  salvation,  by  which  the  Lord  bestows  upon  us  communion 
with  himself;  but  that  according  to  the  good  will  of  the  Father,  and  his 
own  compassion  towards  us,  with  no  merit  of  any  creature;  on  which 
account  they  require  faith.  Therefore  each  error  is  excluded  on  both  sides, 
both  of  those  who  seek  salvation  for  themselves  from  ceremonies  without 
faith  in  Christ,  and  of  those  who  so  pretend  that  they  seek  salvation  for 
themselves  from  Christ,  that  they  hold  in  small  estimation  the  sacred 
ministry  of  the  Church."  * 

From  this  passage  Bucer's  general  view  of  the  doctrine  of 
the  Sacraments  is  very  apparent,  and  we  see  from  it,  that  he 
has  no  hesitation  in  speaking  of  the  Sacraments  as  Christ's 
organs  and  channels  of  divine  grace ;  but  then,  when  he  uses 
this  language,  he  uses  it,  as  he  maintains  that  Scripture  uses 
it,  not  as  applicable  to  every  case  in  which  they  are  adminis- 
[  iered,  but  to  those  only  in  which  God  of  his  free  mercy  pleases 
to  use  them  as  his  instruments  for  that  end,  in  the   case  of 


•  Buceri  Enarr.  in.  Evang.  BasQ.  1536.  fol.  pp.  43,  44.     It  sflems  unnecessary 
(0  give  the  'whole  of  this  long  passage  in  the  original. 


180  EFFECTS    OF    BAPTISM    IN    INFANTS. 

parties  whom  he  has  made  fit  recipients.  He  is  quite  ready 
to  maintain  with  the  Bishop  of  Exeter  himself,  that  G-od  has 
appointed  them  as  instruments  in  the  use  of  which  he  con- 
veys grace  to  the  soul,  but  not  indiscriminately  to  all  that  use 
them.  And  it  is  by  confounding  these  two  things,  wj|ich  are 
wholly  distinct  from  one  another,  and  interpreting  general 
statements  of  the  purpose  and  effects  of  baptism,  where  spir- 
itually efficient,  as  if  they  were  intended  to  apply  to  every 
case  where  baptism  is  received,  (at  least  in  the  case  of  in- 
fants,) that  the  Bishop  of  Exeter  has  quoted,  as  supporting 
his  view,  men  who  would  have  held  it  in  abhorrence. 

It  may  be  well,  however,  to  add  some  other  passages  from 
Bucer ;  and  I  shall  first  give  those  which  speak  generally  of 
the  benefits  of  baptism,  in  order  to  show  how  strong  may  be 
the  general  terms  used  on  this  subject  by  those  who  at  the 
same  time  carefully  limited  the  beneficial  effects  of  baptism 
to  recipients  of  a  certain  character. 

Thus,  then,  in  his  Letter  to  Dr.  Fox,  Bishop  of  Hereford, 
prefixed  to  the  work  from  which  I  have  just  quoted,  he  states 
that  his  doctrine  is,  that — 

"  Christ  truly  washes  from  their  sins  and  regenerates  those  upon  whom 
the  Church  bestows  baptism,  which  is  in  fact  the  laver  of  regeneration."  * 
"  Since  we  ought  to  speak  of  the  Word  and  Sacraments,  as  the  Lord  has 
commended  them  to  his  Church,  and  toishes  them  to  be  used,  I  some  time 
since  aknowledged,  and  re-assert,  that  it  is  rightly  said  of  the  Word  and 
Sacraments,  when  we  speak  simply  of  them,  that  they  are  the  adminis- 
tration of  salvation,  channels,  vehicles,  and  instruments  of  the  Spirit  and 
graced \  "We  shall  then  speak  most  fully,  clearly,  and  certainly 
concerning  these  points  of  faith,  when  we  speak  according  to  the  rule  and 
form  of  the  Scriptures.  Now  therein  the  Lord  clearly  says,  that  his 
Gospel  is  his  power  for  salvation  to  every  one  that  believes,  that  baptism 
is  the  laver  of  regeneration,  that  the  eucharist  is  the  communication  of  his 
body  and  blood,  that  his  ministers  bind  and  loose,  retain  sins  and  remit 
them ;  why  therefore  should  not  we  also  speak  thus  ?  "  ^^ 

•  Peccatis  vere  abluere,  et  regignere,  quibus  ilia  baptisma,  quod  nimirum  ^ 
lavacrum  regenerationis  est,  impertit.     Eplst.  ad  Ed.  Fox.  prefix,  ad  Enarr.  in 
Evang.  p.  6. 

f  At  quia  de  verbo  et  sacramentis  loquendum  est,  ut  ea  Dominus  Ecclesise 
BUS  commendavit  et  usurpari  vult,  pridem  agnosco,  et  confirmo,  recte  dici  de 
verbis  et  sacramentis,  cum  simpliciter  de  11118  loquimur,  esse  ea  administrationem 
salutis,  canalea,  vehicula  et  instrumcnta  Spiritus  et  gratitc.     lb.  p.  1. 

tib. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  181 

And  in  the  work  itself  he  says,  tliat  "  by  baptism  we  are 
said  to\)e  loosed  and  washed  from  our  sins,  because  by  baptism, 
through  the  power  of  Christ  and  the  ministry  of  the  Church, 
we  receive  pardon  and  cleansing,"  &c.  :*  and  he  calls  the  laver 
of  water  in  baptism  "  a  true  and  exhibitive  sign  ;"f  and  says 
that  in  baptism  "  the  renewal  of  the  Spirit  is  exhibited  and 
received. "t 

"  Nor  will  they  be  offended,"'  he  says,  '•  if  any  Scriptures  seem  to  at- 
tribute justification  to  baptism  ;  for  they  will  observe  that  Scripture  as- 
cribes to  those  Sacramental  signs  what  belongs  to  the  thing  signified.  For 
they  are  exhibitive  signs ;  and  when  it  speaks  of  signs  truly  received,  in 
which  case  that  which  the  signs  signify  is  present  together  with  them,  it  is 
in  the  habit  of  joining  the  internal  things  with  the  external,  that  is,  the 
sign  and  the  thing  signified,  and  thus  to  speak  of  them  unitedly."  § 

From  these  passages  we  may  see,  that  Bucor  had  no  hesi- 
tation in  using  the  strongest  language  as  to  the  biuiefit  of 
baptism,  when  enunciating  in  general  terms  it^s  nature  and 
effects.  And  they  show  us  also,  with  lohat  views  the  Refor- 
mers used  language,  on  several  points,  lohich  from  its  ambi- 
guity and  capability  of  diverse  interpretations,  has  been  since 
their  time  the  cause  of  so  much  contention  in  the  Church. 

But,  while  the  Sacrament  of  Baptism  is  spoken  of  by  him 
in  these  terms,  in  consequence  of  the  end  it  is  appointed  to 
answer  where  Grod's  blessing  accompanies  it,  the  question  as 
to  the  parties  in  whom  that  end  is  accomplished,  is  not  touclied 
by  that  general  statement.  What  Bucer's  answer  to  this 
question  would  have  been,  is  suOiciently  apparent  from  what 
I  have  already  quoted  ;  but  I  will  add  one  or  two  passages  still 
more  explicit  on  this  point. 

"'  From  that  saying,  '  I  never  knew  you,'  that  is,  acknowledged  you 
among  mine,  we  are  clearly  taught,  that  those  who  can  at  any  time  fall 

*  Baptismate  dicimur  peccatis  solvi  et  ablui,  quia  baptismate,  virtiite  Christi 
et  Ecclesie  ministerio,  solutionem  et  ablutionem  percipimus.  p.  41. 

\  Signo  vero  et  exhibitivo.  p.  42. 

}  Spiritus  renovatio  exhibetur  atque  percipitur.  lb. 

§  Nt-que  offendentur,  si  qu:e  Scripturte  videantur  baptism©  justificationera 
tribuere  ;  animadvertent  enim  Scripturam  sigiiis  istis  sacraraentalibus  adscribere 
qnod  signati  est.  Sunt  enim  signa  exhibitiva,  cumque  de  signis  in  veritate  per- 
ceptis  loquatur,  quo  pacto  simul  adest  quod  significant,  solet  interna  simul  cum 
cxternis,  boo  est,  signum  et  signatum  conjungere,  atque  ita  junctim  ea  pnEdicare. 
(d.  ib.  p.  42. 


182  EFFECTS    OF    BAPTISM    IN    INFANTS. 

away  from  Christy  never  were  Christ's^  and  never  truly  believed  on  hmtj 
or  were  pious,  never  obtained  the  spirit  of  sons.  .  .  .  Moreover,  as  the  re- 
probate were  never  known  to  Christ,  so  the  elect  were  never  unknown."*" 

"  '  My  sheep  hear  my  voice.'  In  these  words  he  clearly  teaches,  that 
all  things  depend  upon  the  Divine  election^  and  that  those  to  whom  it  has 
once  been  given  to  be  sheep  can  never  perish.  For  here  we  are  told,  that 
they  onlv  hear  the  voice  of  Christ,  that  is,  receive  faith,  wlio  are  sheep. f 
Whence  now  will  it  be,  that  some  are  sheep,  that  is,  capable  of  receiving 
the  doetrine  of  Christ,  others  not  at  all  so  ?  Doubtless  because  the  former 
are  inspired  with  the  good  Spirit  of  God,  the  latter  not  at  all.  .  .  .  But 
whence  will  it  be,  that  the  former  have  the  gift  of  the  Spirit,  the  latter 
have  not  ?  Truly  no  otherwise  than  that  the  former  are  ordained  to  life^ 
the  latter  are  not ;  that  the  former  arc  given  to  the  Son  to  be  saved,  the 
latter  by  no  means.  To  the  Lord  therefore  let  us  give  this  glory,  that  he 
bestows  the  Spirit,  in  no  degree  aided  by  our  labour."| 

"  Whence,  indeed,  we,  who  cannot  reject  any  from  the  grace  of  Christ 
except  the  dcnicrs  of  it,  ouglit  not  only  to  permit,  but  also  to  exhort,  that 
all  children  indiscriminately  should  be  brought  to  the  Lord,  that  is,  offered 
to  his  Church,  because  that  which  he  himself  commands  cannot  but  be 
best?  If  they  already  belong  to  the  Church,  and  theirs  is  the  kingdom  of 
heaven,  why  should  we  deny  them  the  sign  of  Baptism,  by  wliich  they 
who  belong  to  the  Church  of  Christ  are  in  the  habit  of  being  received  into- 
it  ?  If  there  are  any  goats  among  them,  they  ■will  then  be  to  be  excluded  by  ws, 
when  they  shall  have  shown  themselves  to  be  so.  Meanwhile  let  us  not  be 
more  scrupulous  than  Christ,  who  pronounced  children  indiscriminately 
brought  him  to  be  citizens  of  the  kingdom  of  heaven,  and  on  that  account 
was  angry  that  they  wore  driven  away  from  him,  and  ordered  them  to  be 
brouglit  to  him,  and  when  brought  took  them  up  in  his  arms,  put  his  hands 
upon  them  and  blessed  them.  By  so  many  sighs  ho  wished  to  show  that 
they  belonged  to  liim.  and  were  by  no  means  to  be  shut  out  of  the  kingdom 
of  heaven.  And  since  by  far  the  greater  number  are  snatched  hence  in 
childhood,  who,  I  make  no  dpubt,  are  saved  by  the  mercy  of  Christ,  espe- 
cially those  born  of  believers,  I  believe  that  the  Lord  wished  in  this  place 
[Matt.  xix.  14]  to  signify,  that  no  period  of  human  life  gave  more  citizens- 
to  the  kingdom  of  heaven."^ 

"  Moreover,  from  the  fact  that  infants  are  destitute  of  faith,  nothing 


*  Ex  lUo,  Nunqnam  novi  vos,  id  est,  inter  moos  agnovi,  clare  docemur,  qur 

aliquando  a  Cliristo  possunt  cxcidere,  eos  Oliristi  nunquam  fuisse,  eoque  niinquam 

*Tere  credidisse,  aut  fuisse  pios,  nunquam  spiritum  filiorum  fuisse  nactos  .... 

Proinde  ut  Christo  nunquam  noti  sunt  reprobi,  ita  nunquam  ignoti  electi.  Id.  ib.  ia 

Matt.  c.  7.  p,  203. 

f  In  his  aperte  docet,  omnia  a  Divina  (dcctiona  peuderc,  eosquo  quibus  semel' 
datum  fuerit  oves  ease,  perire  nunquiun  posse.  Ilic  namque  audimus,  eos  tantun> 
▼ocem  Christi  audire,  id  est,  fidem  recipere,  qui  oves  sint. 

X  Id.  ib.  in  Joann.  c  x.  p.  716^  §  Id.  iU  in  Matt.  c.  xix  p.  403. 


'     EFFECTS    OF    BAPTISM    IN    INFANTS.  183 

less  follows  than  that,  as  some  think,  they  therefore  cannot  please  God  or 
be  holy.  Since  John  the  Baptist  is  said  to  have  been  full  of  the  Holy 
Ghost  from  the  womb ;  (Luke  i.)  the  child  is  not  said  to  have  been  endued 
with  faith,  and  yet  ho  was  great  in  the  sight  of  the  Lord.  For  God  leads 
his  own  as  is  suitable  to  the  age  and  condition  of  each.  Faith  ought  to 
proclaim  the  glory  of  God,  and  to  be  efficacious  through  love  ;  and  as  these 
things  do  not  belong  to  infants,  what  if  also  they  have  not  faith,  being 
nevertheless  marked  for  salvation  by  the  Spirit  of  God.  But  as  to  what 
they  object  from  the  last  chapter  of  Mark,  '  He  that  believeth  not,  shall  bo 
condemned,'  they  show  that  they  have  not  rightly  weighed  that  passage. 
For  there  a  command  of  Christ  precedes  concerning  preaching  the  Gospel 
in  the  whole  world,  and  then  it  is  added,  '  He  that  believeth  and  is  bap- 
tized shall  be  saved,  but  he  that  believeth  not  shall  be  damned ;'  which  is 
as  much  as  to  say,  he  that  has  faith  in  the  Gospel  preached  by  you  and 
shall  confess  it  by  baptism,  shall  be  saved,  but  he  that  has  not  shall  be 
damned.  And  thus  this  sentence  by  no  means  applies  to  those  who  have 
not  heard  the  Gospel.  Therefore,  with  elect  infants  the  Spirit  of  the 
Lord  is  present,  by  which,  so  far  as  suffices  for  their  age  and  condition, 
they  are  led  ;  and  when  they  grow  up,  at  the  time  ordained  by  the  Father, 
it  teaches  them  to  believe  the  word  of  God,  and  leads  them  by  faith  to  sal- 
vation.* But  they  who  depart  hence  before  they  grow  up,  since  they  are 
Christ's,  they  bhall  also  be  with  him,  and  be  happy,  and  that  with  the 
bestowal  of  the  beatific  knowledge  of  God,"  &c.t 

And  he  maintains  that  those  who  are  not  thus  elect,  but  are 
"  goats  and  vessels  of  wrath,"  ("  hoedi  et  vasa  irse,")  grow  up 
and  lose  the  simplicity  of  children,  and  thus  are  shut  out  from 
the  kingdom  of  heaven.l 

Now  Bucer,  holding  these  views,  is  earnestly  invited  by 
Archbishop  Cranmer  to  come  over  to  this  country  as  a  teacher 
of  theology,  hailed  as  a  most  sound  and  able  divine,  and  placed 
by  Cranmer  in  the  Chair  of  the  Regius  Professor  of  Divinity 
at  Cambridge.^  In  this  post  he  publicly  defended  the  same 
views  as  those  maintained  in  the  extracts  I  have  just  given 
from  his  Commentaries  on  the  Grospels.  Thus  in  a  public 
Disputation  with  some  Romish  divines  at  Cambridge  in  1550, 

he  says, — 

— ,_ , 

*  Adest  itaque  electis  iafantibus  Spiritas  Domini,  quo,  quantum  ad  ipsorum 
setatem  et  conditionem  satis  est,  aguntur ;  iidem  cum  adolescunt,  tempore 
a  Patrc  dcfiaito,  ad  credeadum  Dei  verbo  cos  erudit,  fideque  ad  salutem 
perducit. 

\  Id.  ib.  in  Matt.  c.  xix.  p.  404. 

^  Qui  vero  hcedi  sunt,  et  vasa  iree,  ii  ut  adolescentes  alios  aninios  assumunt, 
ita  tales  non  pcrsevcrant,  et  regni  coelorum  redduutur  «xtorres.     Ib.  p.  403. 

§  See  i>p.  58  et  seq.  above. 


184  EFFECTS    OF    BAPTISM    IN    INFANTS. 

''For  those  that  are  Christ's  sheep  cannot  perish,  and  they  have  eternal 
life  ;  and  lie  cannot  sin  and  err  perseveringly  and  finally  (for  every  holy 
person  falls  into  sin  and  prays  for  the  pardon  of  sin)  whosoever  truly  be- 
lieves in  Christ,  and  is  therefore  regenerate  in  himJ^* 

And  one  of  his  theses  being,  "  The  Canonical  books  alone 
abundantly  teach  the  regenerate  all  things  which  are  necessary 
for  salvation,"  he  remarks, — 

''  But  in  adding  the  word  '  regenerate,'  I  have  done  it  on  this  account, 
because  they  who  are  not  born  again  of  God^  and  endued  with  the  Spirit 
of  God.  neither  can  hear  nor  understand  what  the  Scriptvires  teach. "f 

In  the  same  year  (1550)  he  lectured  upon  the  Epistle  to 
the  Ephesians,  and  in  his  Lectures  on  the  4th  chapter  treated 
particularly  on  the  virtue  and  use  of  the  sacred  ministry,  in 
which  lectures  he  observes  : 

"  From  these  things  therefore  it  is  readily  acknowledged  that  every  true 
Church  of  God  consists  only  of  the  regenerate,  but  nevertheless  has  for  the 
most  part  among  thcin  m  external  commlmion  in  sacred  things  those  that  are 
NOT  REGENERATE,  but  thcir  true  character  concealed,  if  so  be  that  Christ's 
discipline  flourishes  as  it  ought. "|  "Hence  [i.  e.  from  1  John  iii.  14]  it  is 
plain  that  tlie  true  members  of  the  Church  ai'e  alone  regeneratedJ^ 

And  proceeding  in  tliese  lectures  to  speak  expressly  "  of  the 
force  and  efficacy  of  baptism,"  while  he  distinctly  lays  down 

*  Nee  cnira  possunt  perire  qu;u  oves  CIn-isti  sunt,  ct  habent  vitam  aaternara, 
peccareque  ci  errare  persoveranter  et  linaliter  (in  peccata  labitur  enim,  et  pro 
peccatorum  veiiia  orat  omnis  sanctus)  non  potest,  quicnnque  vere  credit  Cliristo, 
eoquc  cat  in  co  refjcnilus.     Disput.  Cant.  hab.  Inter  Scripta  Anglicana,  p.  787. 

f   Canoiiici  libri  doceut  soli   abunde  renatos  quic    siut    saluti   omnia 

Quod  autem  adjeci  (renatos)  id  ideo  feci,  quod  qui  non  sunt  renati  ex  Deo  et 
Spiritu  Dei  pra'diti,  ea  quii^  Scripturx-  decent,  nee  audire  j5ossunt,  nee  intelligere. 
Job.  viii.  <fe  X.  1  Cor.  iii.  lb.  p.  713. 

\  Ex  Ilia  itaquft  facile  cognoscitur,  omnem  ecclesiam  veram  Dei  constare 
tantura  .renatis;  liabore  tamen  plerumque  inter  se  in  communione  externa 
gacrorani  non  renatos,  sed  latcntcs,  siquidem  vigeat  Clu"isti  disciplina  ut  debet. 
Explic.  de  vi  ct  usn  S.  Minist.  ib.  p.  558 ;  where  tlie  portion  of  the  Lectures 
which  treats  on  this  subject  is  reprinted.  Tlie  Lectures  on  the  whole  Epistle 
were  printed  in  1662,  under  the  following  title, — Prajloctioncs  doctiss.  in  Elf*fst. 
D.  P.  ad  Ephcsios,  eximii  doctoris  D.  Martini  Buceri,  liabitie  Cantabrigias  in 
Anglia  a.  1550  ct  1551.  Basil.  1502,  fob  ed.  Imman.  Treniell. — The  reader  may 
be  glad  also  to  know  that  a  portion  of  these  Lectures  on  the  4th  chapter  is 
inserted  in  the  "Scripta  Anglicana"  (pp.  504-538)  which  is  not  to  bo  found  in 
the  "  Prajk'ctiones." 

g  Ilinc  itaque  plainun  est,  vera  Ecclesiae  membra  esse  tantum  renatos.  Ib.  p. 
660.     See  also  p.  572,  and  5<J2,  598. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  185 

regeneration  as  its  effect,  and  maintains  this  to  be  the  meaning 
of  such  passages  as  John  iii.  5,  Eph.  v.  26,  Tit.  iii.  5,  he  as 
distinctly  limits  this  effect  to  "  the  elect."* 

And  in  his  elaborate  work  "  Concerning  the  Kingdom  of 
Christ,"  addressed  to  Edward  VI.,  and  written  about  this  period, 
he  says, — "For  men  ought  by  baptism  to  be  cleansed  from 
their  sins,  to  be  regenerated,  and  renewed  to  eternal  life,  to  be 
incorporated  into  Christ  the  Lord,  and  clothed  with  him ;  all 
which  thing's  belong-  to  none  but  the  saints  and  those  elected  to 
eternal  lifey^ 

Such  were  the  views  firmly  and  clearly  maintained  by 
Bucer,  while  enjoying  the  patronage  of  Archbishop  Cranmer. 
And  as  we  have  already  seen,  he  obtained,  on  his  death,  the 
testimony  of  one  who  was  to  be  Cranmer's  Protestant  successor, 
(Archbishop  Parker,)  that  for  the  soundness  and  excellence  of 
his  doctrine,  as  well  as  the  holiness  of  his  life,  he  was  a  burning 
and  shining  light  in  the  Church  ;%  and  at  a  subsequent  period 
was  spoken  of  by  Archbishop  Whitgift  as  "  so  reverent,  so 
learned,  so  painful,  so  somid  a  father."^ 

Two  circumstances  which  add  greatly  to  the  importance  of 

this  case  are,  that  there  is  a  Baptismal  Service  extant  drawn 

up  by  Bucer  on  the  same  principle  as  our  own  ;  and  that  our 

own  Prayer-book  having  been  submitted  to  him  by  Cranmer 

for  his  judgment,  he  approved  of  our  Baptismal  Service.     But 

these  are  matters  which  I  shall  in  a  future,  chapter  fully  place 

before  the  reader. 

^  ♦ 

^  2. — The  doctrine  of  Peter  Martyr. 

The  similar  position  held  at  Oxford,. through  Archbishop 


*  Ex  his  jam  omnibus  locis  clare  perspicimus  baptisma  commendari  nobis, 
ut  instrumentum  divinic  misericordioe,  quo  Deus  non  sua  sed  nostra  causa  dignatur 
uti,  ut  quo  electis  suis,  quibus  ipse  hccc  sua  destinavit  dona,  conferat.  .  .  .  re- 
generationem,  <fcc.  .  .  .  Nee  minus  efficax  est  horum  omnium  donorum  Dei 
instrumentum  baptisma  electis  Dei,  quos  eo  statuit  Dominus  sibi  regignere,  quam 
est  ullum  remediura.  .  .  .  Ac.  ad  conferendam  santtatem  corpori.  lb.  p.  598. 
See  the  whole  of  pages  595-598. 

f  Baptismate  enim  homines  debent  peccatis  ablui,  regigni,  et  innovari  ad 
vitam  oeternam,  Christo .Domino  incorporari,  eo  indui :  quae  omnia  non  sunt  nisi 
sanctorum  et  ad  vitam  a^temam  electorum.  De  Regno  Christi,  lib.  1.  c.  7.  Inter 
Script.  Anglic,  p.  38. 

\  See  p.  64  above.  §  See  p.  65  above. 


186  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Cranmer's  means,  by  Peter  Martyr,  renders  it  of  equal  impor- 
tance to  us,  in  our  present  inquiry,  to  ascertain  bis  views 
upon  the  subject. 

And  in  the  case  of  one  whose  general  views  are  so  well 
known,  it  seems  hardly  necessary  to  give  a  large  body  of  ex- 
tracts from  his  writings.  But  the  important  question  is, 
"What  did  he  teach  from  the  chair  of  divinity  at  Oxford  ?  As 
Regius  Professor  he  read  lectures  on  the  Epistle  to  the  Ro- 
mans and  the  First  to  the  Corinthians,  which  he  afterwards 
published. 

Let  us  observe,  then,  what  doctrine  he  delivered  in  them 
on  this  point. 

And  first  let  us  notice  his  general  statements  as  to  the 
benefit  of  baptism.     This  is  his  definition  of  it,  that  it  is — 

"  A  Sacramont  instituted  by  the  Lord,  consisting  of  water  and  the  word, 
by  which  we  arc  regenerated  and  engrafted  into  Christ,  for  the  remission  of 
Bins  and  eternal  salvation.  Water  is  a  symbol  peculiarly  appropriate  to  it. 
For  as  by  it  the  filth  of  the  body  is  cleansed,  so  by  this  sacrament  the  soul 
is  purified."*  ''  Baptism  is  nothing  else  but  the  Sacrament  of  regeneration, 
consisting  of  water  and  the  Spirit  through  the  word  of  God,  from  which  we 
have  remission  of  sins  and  eternal  life  according  to  the  promise  of  Christ. 
....  We  draw  the  conclusion  from  this  place  [1  Cor.  xii.  12,]  that  by 
baptism  we  are  most  truly  joined  to  Christ,  not  less  than  by  the  Eucharist. 
....  Reason  teaches  us  that  baptism  produces  it  more  efficaciously  than 
the  Eucharist,  just  as  we  obtain  more  by  our  birth  than  by  nourishment  or 
food."t 

Such  are  his  statements,  left  unhesitatingly,  without  any 
qualification  in  the  context,  as  to  the  benefits  of  baptism.  But 
did  he  mean  that  all  who  were  baptized,  either  in  the  case  of 
adults  or  infants,  derived  these  blessings  from  baptism  ?     No- 

*  Sacrnmentum  a  Domino  institutum,  ex  aqua  et  verbo  constans,  quo  rcgen- 
eramur,  et  Christo  inscrimur,  ad  remissionera  peccatorum  et  a'ternam  salutem. 
Aqua  symljolnm  est  illi  quaiu  appositissimuni.  Nam  f^cut  ea  sordes  corporis 
abluuntur,  ita  per  lioc  Sacrainentum  lustratur  animus.  (Pet.  Mart,  in  1  Cor.  i.  17. 
Ed.  Tifrnr.  1567.  fol.  10.) 

t  Bapti^mum  priino  loco  ponit,  qui  nihil  eat  aliud,  quam  sacramentum  regen- 
erationis,  constans  ex  aqua  et  Spiritu  per  verbum  Dei,  ex  quo  liabemus  remis- 
Bionem  peccatorum  et  vitam  a-ternam  juxta  promissionem  Ciiristi ....  Elicitur  ex 
hoc  loco,  no8  per  baplismum  Cliristo  verissime  conjungi,  nee  minus  quam  per 
eucharistiam  ....  ratio  docet,  baptismum  id  efficacius  priestare  quam  eucharis- 
tiara,  Ricut  per  generationem  plus  adipiscimur,  quam  alimento  seu  cibo.  (Id.  ib. 
xu.  12.  fol.  178,  179.) 


EFFECTS    OF    BAPTISM   IN   INFANTS.  187 

thing  of  the  kind ;  as  other  passages  distinctly  show.  He 
spoke  of  baptism  as  what  it  is  when  it  avails  to  the  purposes 
for  which  it  was  intended ;  not  when  it  is  received  in  vain. 
With  the  passages  just  quoted  we  must  connect  such  as  the 
following ; — 

Commenting  upon  Rom.  ix.  8,  he  says — 

"  This  passage  declares,  that  what  has  been  before  promised  generally 
was  restrained  by  the  secret  election  of  God  to  certain  men  in  particular.  .  . 
In  the  same  way  it  happens  at  this  day  respecting  the  children  of  the 
faithful.  We  have  a  promise,  that  God  is  willing  not  only  to  be  our  God 
but  also  the  God  of  our  seed ;  which  promise  being  indefinite  is  applied  to 
infants  by  the  secret  election  of  God,  not  indeed  always  to  all,  but  to  some 
certain  ones  in  particular,  according  as  it  shall  seem  fit  to  God^s  purpose. 
And  since  this  is  unknown  to  us,  and  we  ought  tofolloiv  the  outward  word 
which  is  committed  to  the  Church,  under  that  promise  we  baptize  our  little  ones 
as  the  antients  circumcised  theirs.  The  Anabaptists  blame  us  for  doing  so ; 
because  we  know  nothing  concerning  the  spirit,  nor  the  faith,  nor  the  election 
of  those  little  ones.  But  we  do  not  think  those  things  of  any  weight  in  the 
matter ;  we  only  regard  the  word  of  God  which  is  offered  to  us  in  the  form 
of  a  general  and  indefinite  promise.  But  we  commit  its  fulfilment  to  God, 
since  we  cannot  judge  respecting  his  election.  But  let  them  in  their  turn 
tell  us.  how  they  baptize  adults,  when  it  is  uncertain  whether  they  belong 
to  the  election,  and  whet)ier  what  they  say  they  believe  and  profess,  they 
truly  say,  and  come  to  Christ  with  a  sincere  mind.  Here  they  can  answer 
nothing  except  that  they  follow  the  confession  of  faith  which  adults  make 
before  the  Church  when  they  are  to  be  baptized.  But  since  they  may 
easily  be  deceived  in  that  confession,  and  cannot  know  anything  for  certain 
either  concerning  their  state  of  mind  or  concerning  their  election,  there  i» 
no  reason  why  they  should  find  fault  with  us.  For  the  same  thing  altogether 
happens  to  us  in  the  case  of  little  ones  who  are  offered  to  the  Church  to  be 
baptized,  vjhich  happens  to  them  in  the  case  of  adults.'''* 

*  Hie  locus  [Rom.  ix.  8]  declarat,  id  quod  antea  promissum  fuerat  generaliter, 
per  arcanam  Dei  electionem  ad  quosdam  singulares  homines  revocari ....  Eodem 
modo  hodie  usu  venit  de  Uberis  fidelium.  Haberaus  promissionem,  Deum  vellc, 
non  tantum  nostrum  esse  Deum,  verum  etiam  seminis  nostri :  quae  promissio  cum 
sit  indefiiiita,  arcana  Dei  electione  infantibus  applicatur:  non  quidem  semper 
omnibus,  sed  certis  quibusdara,  prout  divino  proposito  visum  fuerit.  Quod  quum 
nos  lateat,  sequi  autem  debeamus  externum  verbum,  quod  comniendatuni  est 
Ecclesiaj,  sub  ea  promissione  parvulos  nostros  baptizamus,  quemadmodum  suos 
veteros  circumcidebant.  Id  factum  Anabaptistai  reprehendunt,  quod  neque  de 
spiritu,  neque  de  fide,  neque  de  electione  llorum  parvulorum  nobis  quicquam  con- 
stet.  Verum  nos  ista  nihil  moramur :  tantiim  re^picimus  verbum  Dei,  quod  in 
generah  atque  indefimta  promissione  nobis  offertur.  Executionem  autem  ejus 
Deo  committimus,  cum  de  Illius  electione  non  possimus  judicare.  Sed  illi  vicissim 
nobis  dicant,  quanam  ratione  tingant  adultos,  quum  incertum  sit,  an  illi  pertineaat 


188  EFFECTS    OF    BAPTISM    IN    INFANTS. 

A  more  distinct  recognition  of  the  hypothetical  principle, 
that  is,  of  acting  on  the  supposition  that  the  party  concerned 
is  a  true  child  of  God,  when  there  is  no  evidence  to  the  con- 
trary, (both  in  the  case  of  adults  and  infants)  could  not  be 
penned. 

I  will  add,  however,  one  more  passage. 

"  Wherefore  we  may  conclude  from  these  words,  that  as  formerly  cir- 
cumcision was  given  to  infants,  so  now  baptism  cannot  be  denied  them ;  for 
if  they  have  the  thing,  what  reason  is  there  why  they  should  not  have  the 
sign  ?  And  lest  you  should  doubt  whether  circumcision  and  baptism  are 
equal  and  have  the  same  purpose,  Paul  shows  this  most  manifestly  in  his 
Epistle  to  the  Colossians,  where  he  calls  baptism  the  circumcision  of  Christ. 
And  they  who  lay  it  down,  that  the  infants  of  the  Hebrews  ought  to  be 
circumcised,  but  that  ours  ought  not  to  be  baptized,  make  God  more  just  to 
the  Jews  than  to  Christians.  Some  inquire,  why,  when  we  are  ignorant 
whether  infants  have  the  reality  of  the  Sacrament,  we  give  them  the  sign, 
and  seal  that  which  is  uncertain  to  us.  To  whom  we  reply,  that  this 
question  is  alleged  not  against  tis,  but  against  the  word  of  God.  For  he 
clearly  commanded  and  willed  that  children  should  be  circumcised.  Then 
further  let  them  tell  us,  why  they  admit  adults  to  baptism  or  the  com- 
■munion,  when  they  are  uncertain  of  their  state  of  mind.  For  they  who 
are  baptized  or  communicate,  may  pretend  to  be  what  they  are  not,  and 
deceive  the  Church.  They  reply  that  they  hold  their  profession  to  be  suf- 
ficient. If  they  speak  falsely,  what  ie  that  to  us  ?  they  say ;  they  must 
look  to  that  themselves.  So  we  say  concerning  infants ;  that  it  is  suffi- 
cient for  us  that  they  are  offered  to  the  Church,  either  by  their  parents,  or 
by  those  in  whose  power  they  are.  But  if  election  and  predestination  con- 
cur with  the  administration  of  the  Sacrament,  what  ive  do  is  ratified  ;  if 
not,  it  is  useless.  For  our  salvation  depends  upon  the  election  and  mercy 
of  God.  But  of  the  former,  since  to  us  it  is  hidden,  we  judge  nothing. 
We  only  follow  those  indications  which  we  can  have  respecting  it,  such  as 
these,  that  young  children  are  brought  to  the  Church  to  be  baptized,  and 
that  those  of  maturer  years  pi-ofess  in  words  that  they  believe  Christ; 
which  marks,  although  they  are  not  so  certain  that  they  cannot  deceive, 
yet  they  are  sufficient  for  us  for  making  them  partakers  of  the  Sacra- 
ments."* 


ad  electionem,  et  iitrum,  quaB  dicunt  se  credere  ac  profiteri,  vere  dicant,  dt  sincere 
animo  ad  Christum  accedant.  Hie  nihil  possunt  respondore,  nisi  se  sequi  con- 
fessionem  fidei  qiiam  adulti  faciunt  coram  Ecclesia  cum  sint  baptizandi.  Verum 
cum  ea  confessione  facile  pos-sint  decipi,  nequc  ant  de  animo  illorum,  aut  de  elec- 
tione  aliqliid  certo  sciant,  nihil  est,  quod  nos  accusent.  Idem  cnim  prorsus  nobis 
accidit  in  parvulis,  qui  ofFeruntur  Ecclesias  baptizandi,  q;iod  illis  in  adultis.  (Pet. 
Mari  in  Rom.  ix.  8.  Ed.  Basil.  1559.  8vo.  pp.  788-790.) 

•  Quare  licet  ex  hia  concludere,  sicut  olun  circumcisio  dabatur  infantibus, 


EFFECTS    OF    BAPTISM  IN    INFANTS. 

It  is,  I  suppose,  clear  enough  what  doctrine  is  delivered  in 
these  passages.  And  we  have  already  seen  what  Cranmer's 
opinion  was  of  their  author.* 

In  this  case  also,  as  in  that  of  Bucer,  we  shall  find  here- 
after, that,  while  publicly  maintaining  these  views,  Peter  Mar- 
tyr gave  his  approval  to  our  Baptismal  Service. 

ita  nunc  baptismum  eisdem  negari  non  posse ;  nam  si  rem  habent,  quae  ratio  est, 
cur  signum  habere  non  possint  ?  Et  ne  dubites,  num  circumcisio  et  baptismua 
pari^  sint,  et  eandem  habeant  rationem,  Paulus  hoc  apertissime  demonstrat  ad 
Colossenses,  quo  in  loco  baptismum  appellat  circumcisionem  Christi.  Et  qui 
Btatuunt,  Hebrceorum  infantes  debuisse  circumcidi,  nostros  vero  non  posse 
baptizari,  Deura  faciunt  a'quiorem  Judaeis  quam  Christianis.  Quaerunt  nonnulli, 
quum  nesciamus,  utrum  infantes  rem  sacramenti  habeant,  cur  apponamussignum, 
et  id  quod  nobis  incertum  sit  obsignemus.  Quibus  respondemus,  banc  quastionem 
non  contra  nos  adduci,  sed  contra  verbum  Dei.  Is  enim  diserte  prcccepit,  et 
voluit,  ut  pueri  circumciderentur.  Deinde  respondeant  ipsi  nobis,  cur  adultos  ad 
baptismum  aut  communionem  admittant,  cum  de  animo  illorum  sint  incerti. 
Etenim  qui  baptizantur,  aut  communicant,  possunt  simulare  ac  Ecclesiam  decipere. 
Respondent  satis  esse  eorum  habere  professionem.  Si  mentiuntur,  quid  hoc  ad 
nos,  inquiunt ;  ipsi  \  iderint.  Ita  nos  dicimus  de  infantibus,  nobis  esse  satis,  quod 
Ecclesite  oflFerantur,  vel  a  parentibus,  vel  ab  illis  in  quorum  sunt  potestate.  Quod 
si  cum  actione  sacramenti  electio  et  prcedestinatio  concurraf,  ratum  est  quod 
agitmcs ;  sin  minus,  irritum.  Salus  enim  nostra  pendet  ab  electione  ac  miseri- 
cordia  Dei.  De  ilia  vero,  cum  nobis  occulta  sit,  nihil  judicamus.  Ea  tantum 
sequimur  indicia,  quje  habere  de  ilia  possumus,  qualia  sunt,  quod  pueri  infantes 
offeruntur  Ecclesiae  baptizandi,  quodque  adultiores  verbis  confitentur  se  Christo 
credere ;  qute  indicia  etsi  non  adeo  certa  sint,  ut  fallere  non  possint,  nobis  tamen 
satis  sunt  ad  sacramenta  conferenda.  (Id.  lb.  iv.  11.  p.  260.) 
•  See  pp.  54-58,  above. 


CHAPTER  VL 

ON  THE  CHARACTER  OF  THE  WORKS  ISSUED  BY  PUBLIC  AUTHORITY 
IN  THE  LATTER  PART  OF  THE  REIGN  OP  HENRY  VIII.,  AND 
THEIR    DOCTRINE    ON    THE    EFFECTS    OF    BAPTISM    IN  INFANTS. 

It  is  a  favorite  practice  with  what  may  be  called  the  re- 
trograde school  in  our  Church,  to  refer  to  the  works  published 
in  the  very  dawn  of  the  Reformation  among  us,  as  an  evi- 
dence what  is  the  present  doctrine  of  our  Church.  Such  a 
fact  cannot  fail,  I  should  suppose,  of  itself,  to  excite  some  sus- 
picion in  the  mind  of  the  reader,  as  to  the  character  of  the 
views  of  those  who  make  their  appeal  to  the  works  of  men 
but  half  emancipated  (as  Cranmer  afterwards  confessed  of 
himself)  from  the  errors  of  Romanism. 

But  the  reference  being  so  frequently  made,  and  made  as 
if  it  was  to  works  of  some  degree  of  authority  in  our  Church, 
it  is  well  to  meet  it.  I  must  first  premise,  however,  that  not 
one  iota  of  authority  can  now  belong  to  the  works  published 
under  the  sanction  of  Crown  or  Clergy,  or  both  united,  in  the 
reign  of  Henry  VHI.  This  is  too  obvious  to  need  proof.  In 
fact,  almost  the  only  bearing  which  I  can  conceive  them  to 
have  upon  the  question  of  the  meaning  of  our  present  Formu- 
laries, is  derived  from  the  fact  of  Cranmer's  connexion  with 
them.  So  far  as  ho  was  concerned  in  them,  so  far  it  may  be 
.thought,  that  where  he  can  be  proved  to  have  remained  of  the 
same  mind  at  a  subsequent  period,  when  engaged  in  drawing 
up  our  present  Formularies,  there  they  may  be  legitimately 
referred  to,  as  adding  to  the  probability  of  the  correctness  of 
any  interpretation  of  those  Formularies  they  may  favor. 


EFFECTS    OF    BAPTISM   IN    INFANTS.  191 

But.  considering  the  extent  of  the  change  which  Cranmer 
himself  tells  us  (in  passages  which  I  shall  quote  presently)  his 
mind  experienced,  the  onus  of  proof  that  his  views  on  any 
subject  connected  with  the  differences  between  the  Romish 
and  Protestant  churches  remained  the  same,  lies  upon  those 
who  assert  it. 

The  chief  of  these  documents  are,  the  "  Articles  about  Re- 
ligion,".in  1536,  the  "Institution  of  a  Christian  Man,"  in 
1537,  and  "  A  Necessary  Doctrine  and  Erudition  for  any 
Christian  Man,"  in  1543,  which  was  founded  upon  the  "  Insti- 
tution," but  varied  greatly  from  it,  and  (as  I  shall  show)  was 
only  tolerated,  and  not  approved,  by  (Cranmer.  These  three 
works  were  republished  a  few  years  since  by  Dr.  Lloyd,  then 
Regius  Professor  of  Divinity  at  Oxford,  and  afterwards  Bishop 
of  Oxford,  who,  in  his  Preface,  makes  the  following  remarks : 

■'■  It  is  needless  to  observe,  that  these  documents  cannot  pretend  to  any 
authority  in  the  present  day.  Nothing  antecedent  to  the  reign  of  Edward 
VI.  has  any  title  to  that  character.  It  was,  then  only  that  the  errors  of  Po- 
pery were  formally  renounced,  and  the  pure  doctrines  of  Protestantism 
authoritatively  established  in  this  kingdom.  In  these  Formularies,  ac- 
cordingly, many  of  the  tenets  of  Romanism  are  to  bo  found,  which,  in  the 
succeeding  reign,  on  a  closer  examination  of  Scripture,  and  under  the  >ex- 
ercise  of  an  unfettered  liberty  of  judgment,  afforded  by  the  more  fortunate 

circumstances  of  that  reign,  were  discarded  as  erroneous."' "  On  these 

points  [/.  e.  "  all  those  points  in  which  the  positive  doctrines  of  Popery 
were  immediately  concerned"]  undoubtedly,  the  free  expression  of  Cran- 
raer's  sentiments  was  impeded  and  overruled.^' 

Of  the  "  Necessary  Erudition"  he  observes, — 

"  I  think  it  is  truly  said  by  Collyer,  that  it  '  manages  with  less  lati- 
tude than  the  Institution,  bends  to  the  six  Articles,  and,  in  some  points  of 
controversy,  drives  further  into  the  doctrines  of  the  Roman  Communion.' 
It  is  probable  that  Gardiner  had  greater  influence  in  the  preparation  of 
this  work  than  in  either  of  the  former."* 

To  these  three  documents,  which  were  issued  by  public 
authority,  may  be  added  what  Dr.  Jenkyns  calls  the  "Articles 
agreed  upon  by  Cranmer  with  the  Grerman  Reformers  in  1538," 
but  their  authorship  and  object  are  uncertain. 

It  is  quite  clear,  then,  at  the  outset,  that  such  documents 

*  Pref.  pp.  iv,  v.  and  viil 


192  EFFECTS    OF    BAPTISM    IN    INFANTS. 

can  afford  us  no  trustworthy  evidence  as  to  the  meaning  of 
the  Formularies  drawn  up  from  twelve  to  six1;een  years  later, 
in  the  next  reign,  when  the  whole  aspect  of  things  was 
changed. 

And  it  may  be  well,  before  we  proceed  further,  to  give  the 
reader  some  specimens  of  their  theology  * 

Th5  following  are  from  the  Articles  of  1536 : — 

"  The  Sacrament  of  Penance.  .  .  .  That  by  penance  and  such  good 
works  of  the  same,  we  shall  not  only  obtain  everlasting  life,  but  also  we 
shall  deserve  remission  or  mitigation  of  these  present  pains  and  afflictions 
in  this  world."     (p.  xxiv.) 

"  The  Sacrament  of  the  Altar.  Fourthly,  as  touching  the  Sacrament 
of  the  Altar,  we.  will  that  all  bishops  and  preachers  shall  instruct  and 
teach  our  people  committed  by  us  unto  their  spiritual  charge,  that  they 
ought  and  must  constantly  believe,  that  under  the  form  and  figure  of  bread 
and  wine,  which  we  there  presently  do  see  and  perceive  by  outward  senses, 
is  verily,  substantially,  and  really  contained  and  comprehended  the 
very  self-same  body  and  blood  of  our  Saviour  Jesus  Christ,  which  was 
born  of  the  Virgin  Mary,  and  suffered  upon  the  cross  for  our  redemption  • 
and  that  under  the  same  form  and  figure  of  bread  and  wine  the  very  self- 
same body  and  blood  of  Christ  is  corporally,  really,  and  in  the  very  sub- 
stance exliibited,  distributed  and  received  unto  and  of  all  them  which  re- 
ceive the  said  Sacrament."     (p.  xxv.) 

"  Justification.  .  .  .  That  sinners  attain  this  justification  by  contrition 
and  faith  joined  with  charity,  after  such  sort  and  manner  as  we  before 
mentioned  and  declared."     (p.  xxvi.) 

Among  the  "  Articles  concerning  the  laudable  Ceremonies 
used  in  the  Church,"  it  may  be  sufficient  to  notice  the  follow-; 

Of  "  images,"  it  is  stated  that  "  it  is  meet  that  they  should 
stand  in  the  churches,"  "  especially  the  images  of  Christ  and 
our  Lady,"  though  their  worship  is  prohibited,     (p.  xxviii.) 

"  Of  praying  to  Saints.  As  touching  prayer  to  saints,  we  will  that 
all  Bishops  and  preachers  shall  instruct  and  teach  our  people  committed 
by  us  unto  their  spiritual  charge,  that  albeit  grace,  remission  of  sin,  and 
salvation,  carmot  be  obtained  but  of  God  only  by  the  mediation  of  our  Sa- 
viour Christ,  which  is  only  sufficient  Mediator  for  our  sins ;  yet  it  is  very 
lavdable  to  pray  to  saints  in  iieaven  everlastingly  living.,  whose  charity 
is  ever  permanent,  to  be  intercessors,  and  to  pray  for  its  and  with  us,  unto 
Almighty  God  after  this  manner  :  A II  holy  angels  and  saints  in  heaven 

*  I  quote  from  Bp.  Lloyd'R  edition,  entitled,  Formularies  of  Faith  put  forth 
by  authority  during  the  reign  of  Henry  viii.  Oxf.  1825.  8vo. 


EFFECTS    OF   BAPTISM  IN  INFANTS.  193 

pray  for  us  and  with  us  unto  the  Father,  that  for  his  dear  son  Jesu  Christ's 
sake,  we  may  have  grace  of  him  and  remission  of  our  sins."     (p.  xxix.) 

"  Of  Rites  and  Ceremonies.  As  concerning  the  rites  and  ceremonies 
of  Christ's  Church,  as  ...  .  sprinkling  of  holy  water  ....  bearing  of 
candles  on  Candlemas-day,  in  memory  of  Christ  the  spiritual  Light  .... 
giving  of  ashes  on  Ash  Wednesday  ....  creeping  to  the  cross  and  humbling 
ourselves  to  Christ  on  Good  Friday  before  the  cross  ....  and  kissing  of  it 
in  memory  of  our  redemption  by  Christ  made  upon  the  cross  •  setting  up 
the  sepulture  of  Christ  ....  the  hallowing  of  the  font,  and  other  like 
exorcisms  and  benedictions  by  the  minister  of  Christ's  Church ;  and  all  other 
like  laxulable  customs,  rites,  and  ceremonies,  be  not  to  be  contemned  and  cast 
away,  but  to  be  used  and  continued  as  things  good  and  laudable,  to  put  us 
in  remembrance  of  those  spiritual  things  that  they  do  signify,"  (pp.  xxx., 
xxxi.) 

"  Of  Purgatory.  Forasmuch  as  due  order  of  charity  reqtiireth,  and 
the  Book  of  Maccabees,  and  divers  ancient  doctors  plainly  shew,  that  it  is 
a  very  good  and  a  charitable  deed  to  pray  for  souls  departed  ....  we  will 
that  all  Bishops  and  preachers  shall  instruct  and  teach  our  people  .  !  .  . 
that  it  standeth  with  the  very  due  order  of  charity,  a  Christian  man  to 
pray  for  souls  departed,  and  to  commit  them  in  our  prayers  to  God's  mercy, 
and  also  to  cause  other  to  pray  for  them  in  masses  and  exequies,  and  to 
give  alms  to  other  to  pray  for  them,  whereby  they  may  be  relieved  and 
holpen  of  some  part  of  their  pain,"  &c.     (p.  xxxi.) 

All  these  passages,  with  the  exception  of  that  on  praying 
to  saints,  are  repeated,*  without,  I  may  say,  the  slightest  al- 
teration, (the  only  difference  being  in  two  or  three  little  words 
that  do  not  affect  the  sense,)  in  the  "  Institution  of  a  Chris- 
tian Man ;"  where  also  we  find  long  disquisitions  on  the  value 
and  importance  of  each  of  the  seven  Sacraments. 

Now  this  work,  i.  e.  the  "  Institution,"  drawn  up  by  a  body 
of  Bishops  and  Divines,  with  Cranmer  at  their  head,  is  no 
doubt  an  important  testimony  as  to  his  views  at  that  time.  In 
his  letter  to  Cromwell,  enclosing  his  Annotations  upon  the 
King's  corrections  of  this  work,  he  speaks  of  it  as  "the  book 
lately  devised  by  me,  and  other  Bishops  of  this  realm.-'t  And 
we  see  from  the  quotations  just  given,  how  far  he  was  from 
being  emancipated  from  the  errors  of  Popery  ;  perhaps  to  a 
considerable  extent,  kept  back  by  those  with  whom  he  was 


*  See  pp.  99,  100,  135,  147,  209,  210.    The  passages  on  images  and  rites  and 
ceremonies,  in  pp.  135,  147,  occur  in  the  explication  of  the  second  and  fourth 
commandments. 
f    Strype's  Cranmer,  p.  51;  or  i.  73.  Oxf.  ed. 

13 


194  EFFECTS    OF    BAPTISM    IN    INFANTS. 

associated.  But  I  must  add,  that  there  is  a  great  deal  of  de- 
cided Protestant  statement  on  other  points,  such  as  we  should 
hardly  perhaps  have  expected  from  his  pen  at  this  time,  as  I 
have  already  shown,  (p.  49  et  s.  above.)  And  this,  notwith- 
standing the  opjjosition  which  (as  we  learn  from  Fox's  MS,^ 
Life  of  Cranmer,  quoted  by  Strype,*)  he  had  to  encounter 
from  G-ardiner  Bishop  of  AVinchester,  and  some  others. 

In  the  Articles  called  by  Dr.  Jenkyns,  "  Articles  agreed 
upon  by  Cranmer  with  the  Grerman  Reformers  in  1538,"  the 
Article  on  Justification  is  sound,  but  the  doctrine  of  that  on 
the  Eucharist,  which  I  subjoin,  remains  the  same: — 

"  De  eucharistia  constanter  credimus  et  docemus,  quod  in  sacramento 
corporis  et  sanguinis  Domini  vere,  substantialiter,  et  realiter  adsunt  corpus 
et  sanguis  Christi  sub  speciebus  panis  et  vini ;  et  quod  sub  eisdem  speci- 
ebus  vere  et  realiter  exhibentur  et  distribuuntur  illis  qui  sacramentum  ac- 
ripiunt,  sive  bonis  sive  malis."t 

The  difference  between  the  Article  on  Justification  in  these 
Articles,  and  the  statement  on  that  subject  in  the  "  Institu- 
tion," is  remarkable,  as  showing  the  progress  of  truth  in  Cran- 
mer's  mind :  and,  in  that  respect,  his  Annotations  upon  the 
King's  proposed  corrections  of  the  Institution  on  this  subject 
are  worth  attention. t 

The  next  work  to  be  noticed  is,  "  A  necessary  Doctrine  and 
Erudition  for  any  Christian  Man,"  published  in  1543,  and  com- 
monly called  the  King's  Book,  frorrl  its  having  been  revised 
and  "  set  forth  "  by  the  King,  with  the  sanction  of  Parliament ; 
whereas  the  "  Institution "  was  published  by  a  body  of 
divines  headed  by  the  Archbishops  and  Bishops,  with  a  Preface 
addressed  to  the  King.^  And  here  we  see  at  once  a  decided 
retrogressive  movement  towards  Romish  doctrine.  Not  only 
is  all  the  objectionable  matter  inserted  in  the  "  Institution" 
retained  here,  but  much  that  was  valuable  in  that  Work,  es- 
pecially the  important  I^araphrase  on  the  Creed,  is  struck  out, 
and  unsatisfactory  doctrine  substituted  for  it ;  and,  on  all  the 

*  Life  of  Cranmer,  p.  51 ;  or  i.  73  Oxf.  ed. 
f  Craiimcr's  Works,  P.  S.  ed.  ii.  p.  475. 
X  Works,  ii.  113,  114. 

§  The  "  Institution"  is  said  by  Collyer  (ii.  139)  to  have  been  '< composed  in 
Cou vocation,"  but  I  cannot  find  upon  what  authority  he  asserts  this. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  195 

important  points,  the  statements  made  are  changed  materially 
in  favor  of  Romish  views. 

This  is  especially  observable  in  the  Article  on  Justification, 
which  is  the  more  remarkable,  because  the  statement  on  this 
subject  in  the  Articles  of  1538  (or  perhaps  1540)  was  sound. 
But  the  fact  is,  that  Cranmer  was  completely  overruled  with 
respect  to  this  work,  and  therefore  it  is  perfectly  useless  for 
ascertaining  his  views  even  at  that  time.  How  little  power 
he  had  to  prevent  the  issue,  by  Royal  or  Parliamentary  autho- 
rity, of  Articles  of  Religion  of  which  he  disapproved,  is  mani- 
fest by  the  Act  of  the  Six  Articles,  (as  it  is  called,)  passed  in 
1539,  and  which  was  enacted  against  his  strong  and  earnest 
remonstrances  ;*  but  to  which,  as  in  the  case  of  the  "  Neces- 
sary Doctrine,"  he  felt  himself  compelled  to  submits 

And  shortly  after  the  accession  of  Edward  VI.,  in  1547, 
he  openly  avowed  what  his  opinion  had  been  respecting  the 
"Necessary  Doctrine,"  and  charged  Gardiner,  the  Popish  Bishop 
of  Winchester,  with  having  "  seduced  "  the  King  with  respect 
to  it.  We  learn  this  from  Grardiner's  answer  to  Cranmer's 
letter  to  him  containing  this  statement,  remaining  among  Fox's 
MSS.,  and  printed  by  Strype  ;t  in  which  Grardiner  says,  "  It 
grieveth  me  much  to  read  written  from  your  Grrace  in  the 
beginning  of  your  letters,  how  the  King  our  late  Sovereign  was 
seduced,  and  in  that  he  knew  by  ivhom  he  was  compassed.,  in 
that  I  call  the  King's  Majesty's  Book."?:  And  after  taunting 
him  with  having  commanded  it  to  be  published  and  read  in  his 
diocese,  and  forbidden  his  clergy  to  preach  against  it,  he  adds, 
"  And  therefore,  after  your  Grrace  hath  four  years  continually 
lived  in  agreement  of  that  doctrine  under  our  late  Sovereign 
Lord,  now  so  suddenly  ^fter  his  death  to  write  to  me  that  his 
Highness  was  seduced,  it  is,  I  assure  you,  a  very  strange 
speech." 

We  are  obliged  to  Bishop  Gardiner  for  the  information  his 
letter  conveys,  and  shall  probably  be  not  much  moved  by  his 


•  See  Collyer's  Hist  li.  168. 
f  Life  of  Cranmer,  Append.  No.  35. 

X  The  "  Necessary  Doctrine  and  Erudition,"  was  generally  caDed  the  King's 
Book,  having  been  revised  by  him,  and  published  in  his  name. 


196  EFFECTS    OF    BAPTISM    IN    INFANTS. 

taunts,  well  knowing  the  difficulties  with  which  the  good 
Archbishop  had  to  contend. 

With  respect  to  the  yeal  character  of  this  book,  and  Cran- 
mer's  disapproval  of  it,  it  may  be  worth  while  to  quote  the 
remarks  of  the  Nonjuror  Colly er. 

"  Under  the  Sacrament  of  the  Altar,  the  '  Erudition '  speaks  plainly 
for  transubstantiation  which  the  '  Institution  '  doth  not.  But  now,  we  are 
to  observe,  the  Six  Articles  were  enacted ;  and  farther,  that  Cranmer  and 
his  party,  who  opposed  the  passing  the  Six  Articles,  were  overruled  in  the 
composing  this  '  Necessary  Erudition.'  The  '  Erudition'  insists  on  the  suf- 
ficiency of  receiving  under  one  kind,  of  which  there  is  not  a  word  in  the 
'  Institution.'  The  '  Erudition '  likewise  takes  notice,  that  priests  used 
to  receive  only  under  one  kind,  except  when  they  consecrate." — "  To  add 
a  word  or  two  by  way  of  comparison:  The  '  Erudition'  manages  with  less 
latitude,  bends  to  the  Six  Articles,  and  in  some  points  of  controversy  drives 
further  into  the  doctrines  of  the  Roman  communion  ....  In  a  word,  where 
the  '  Erudition '  differs  from  the  '  Institution.,'  it  seems  mostly  to  lose  ground, 
to  go  off  from  the  primitive  plan,  and  reform  backwards.  Besides,  this 
last  Book  does  not  stand  upon  so  strong  an  authority  as  the  former.  The 
'  Institution,'  as  we  have  seen,  was  the  act  of  the  whole  Clergy,  and  sub- 
scribed by  both  Houses  of  Convocation.  But  the  '  Necessary  Erudition,^ 
as  our  learned  historian  observes,  was  drawn  up  only  by  a  Committee  of 
the  King's  nomination.  'Tis  true,  the  Preface  tells  us,  'twas  approved  by 
the  Lords  Spiritual  in  Parliament ;  but  this  may  possibly  amount  to  no 
'  more  than  a  majority  in  the  Upper  House."     (Eccles.  Hist.  ii.  190,  191.) 

The  statements  in  this  work  on  "  the  Sacrament  of  the 
Altar "  and  Justification,  may  be  judged  of  by  the  following 
extracts. 

"  In  this  most  high  Sacrament  of  the  Altar,  the  creatures  which  be 
taken  to  the  use  thereof,  as  bread  and  wine,  do  not  remain  still  in  their 
own  substance,  but  by  the  virtue  of  Christ's  word  in  the  consecration  be 
changed  and  turned  to  the  very  substance  of  the  body  and  blood  of  our  Saviour 
Josu  Christ  ....  By  these  words  [referring  to  Matt,  xxvi.,  &c.l,  it  is  plain 
and  evident  to  all  them  which  with  meek,  humble,  and  sincere  heart  will 
believe  Christ's  words,  and  be  obedient  unto  faith,  that,  in  the  Sacrament, 
the  things  that  be  therein  be  the  very  body  and  blood  of  Christ  in  very 
substance.  Which  thing  whosoever  will  deny,  he  denieth  the  very  open 
and  plain  words  of  Christ,  which  cannot  be  but  true  ;  for  he  is  truth  itself 
and  cannot  lie." 

And  it  proceeds  to  defend  the  reception  of  the  Sacrament 
by  the  people  under  one  kind  only,  observing  that, — 

"  If  any  man  should  teach  that  the  lay  people  ...  bo  seduced,  and  so 
cause  them  to  think  that  the  whole  body  and  blood  of  Christ  were  not  com- 


EFFECTS    OF    BAPTISM    IN    INFANTS.  197 

prehended  in  that  only  form  of  bread,  as  w-ell  as  in  both  the  kinds,  this 
doctrine  ought  utterly  to  be  refused  and  abjectcd,  as  a  pestiferous  and  a 
devilish  school."   (pp.  263,  265,  266.) 

On  justification  it  says, — 

"■  Not  only  faith,  as  it  is  a  distinct  virtue  or  gift  by  itself,  is  required 
to  our  justification,  but  also  the  other  gifts  of  the  grace  of  God  .  .  .  And 
whereas  in  certain  places  of  Scripture  our  justificatiomis  ascribed  to  faith  .  . 
it  is  to  be  understood  of  faith  .  .  wherein  the  fear  of  God,  repentance,  hope, 
and  charity  be  included  and  comprised  .....  Our  good  works  which  we  do, 
being  once  justified,  by  faith  and  charity,  avail  both  to  the  conservation 
and  perfection  of  the  said  virtues  in  us,  and  also  to  the  increase  and  end 
of  our  justification  and  everlasting  salvation."     (p.  368.) 

It  is  hardly  necessary  to  point  out,  how  directly  contrary 
these  remarks  on  Justification  are  to  what  we  find  in  Cran- 
mer's  Homily  on  Salvation,  published  only  four  years  after,  in 
1547.  To  this  fact  we  have  G-ardiner's  own  testimony,  who 
refused  his  assent  to  the  "  Homily  on  Salvation,"  chiefly  on 
account  of  its  maintaining  the  doctrine  that  we  are  justified 
by  faith  only,  to  the  'exclusion  even  of  charity  in  the  office  of 
justification,  contrary  to  the  views  upheld  in  the  "  Necessary 
Doctrine  and  Erudition."*  And,  while  adverting  to  this  sub- 
ject, it  may  be  worth  while  to  point  attention  to  this  contro- 
versy between  Cranmer  and  Gardiner,  as  showing  the  real 
meaning  of  the  Article  and  Homily  on  the  subject  of  Justifi- 
cation, which  in  modern  times  has  been  too  often  explained 
away.  One  of  Cranmer's  arguments,  mentioned  by  Gardiner, 
may  at  once  convince  us  what  his  meaning  was  in  those  doc- 
uments. Gardiner  says  in  one  of  his  letters. — "  And  one  ar- 
gument my  Lord  [i.  e.  Cranmer]  hath  devised,  which  he 
frameth  thus  :  '  We  be  justified  by  faith  without  all  works  of 
the  law  :  charity  is  a  work  of  the  law :  ergo  we  are  justified 
without  charity.'  "t  There  can  be  no  doubt,  then,  as  to  the 
real  meaning  of  the  Article  and  Homily. 

Against  this  Homily  it  seems  he  had  also  other  grounds  of 
complaint,  for  he  says, — 

»  See  his  Letters  to  the  Lord  Protector,  in  Fox's  Acts  and  Monum.  ed.  1838. 
vol.  6,  pp  45-55.  Also  a  portion  of  one  omitted  by  Fox,  given  by  Collyer,  ii. 
2S0,  and  Strype,  in  his  Cranmer,  App.  No.  36. 

t  See  Fox,  as  above,  p.  49.     Collyer  ii.  232. 


198  EFFECTS    OF   BAPTISM    IN    INFANTS. 

"  As  for  ray  lord  of  Canterbury's  Homily  of  Salvation  [it]  hath  as  many 
faults  as  I  have  been  weeks  in  prison,  which  be  seven,  besides  the  general^ 
that  the  matter  maketh  a  trouble  without  necessity,  and  is  handled  con- 
trary to  the  teaching  of  the  Parliament."* 

"What  he  means  by  its  making  a  "  trouble  without  neces- 
sity," is  shown  by  a  previous  letter,  where  he  urges  (upon  his- 
own  Popish  views])  that  any  such  disquisition  on  the.  doctrine 
of  Justification  is  perfectly  unnecessary  in  a  Church  where  all 
are  baptised  as  infants,  "  in  which  Sacrament  of  Baptism  all 
we  be  justified  before  we  can  talk  of  this  justification  we 
strive  for."t  If  Cranmer,  then,  had  agreed  with  him  in  this- 
view  of  baptism,  no  doubt  he  would  have  felt  the  same  as  to- 
the  uselessness  of  the  controversy  on  Justification. 

There  can  be  no  question,  therefore,  that  Cranmer  is  not 
responsible  for  any  statements  in  the  "  Necessary  Doctrine  and 
Erudition ; "  nor  consequently,  that  those  statements  are  en- 
tirely incapable  of  affording  any  valid  argument  as  to  the 
meaning  of  the  Formularies  of  our  Reformed  Church. t 

But  I  must  add  still  further,  that  even  where  they  do  ex- ' 
press  the  views  which  Cranmer  held  at  the  time  they  were 
made,  they  cannot   be  taken  as   any  evidence  of  what  hi* 
views  were  a  few  years  afterwards.     And  I  make  this  asser- 
tion on  his  own  testimony. 

In  his  Answer  to  Gardiner,  first  published  in  1551,  hfr 
says, — 

"  Now  forasmuch  as  you  say,  that  '  you  will  pass  over  the  unreverent 
handling  of  Christ's  words^  which  you  heard  me  once  more  seriously  re- 
hearse in  solemn  open  audience,'  I  acknowledge  that  not  many  years  pass- 
ed I  was  yet  in  darkness  concerning  this  matter  [i.  e.  Christ's  presence  in 
the  Eucharist],  hcing  brought  up  in  scholastical  and  Romish  doctrine, 
whereunto  I  gave  too  much  credit.  And  therefore  I  grant,  that  you  have- 
heard  me  stand  and  defend  the  untruth,  which  I  then  took  for  the  truth.  .  .. 


*  See  Fox,  as  above,  p.  65. 

f  lb.  p.  49. 

\  So  little,  however,  is  the  Bishop  of  Exeter  acquainted  with  the  histofy  of 
these  wferks,  that  ho  urrliesitatingly  says  to  his  clergy,  "  Look  at  tho  Formularies 
set  forth  in  this  country  during  the  reign  of  Henry  VIII.,  in  all  of  which  Cranmer^ 
the  compiler  of  our  Articles,  had  the  principal  hand."  (Charge,  3rd  ed.  p.  10.)- 
And  again,  after  enumerating  by  name  the  four  Formularies  I  have  just  men- 
tioned, his  Lordship  says, — "  Cranmer,  I  repeat,  /tad  thu  chief  hand  in  all  of 
these."  (p.  14.) 


EFFECTS    OF    BAPTISM    IN    INFANTS.  199 

But  praise  be  to  the  everliving  God,  who  hath  -wiped  away  those  Saiilish 
scales  from  mine  eyes."     (Works,  P.  S.  ed.  vol.  i.  p.  241.) 

And  again,,  in  the  same  work,  in  reply  to  Dr.  Smith,  he 
speaks  yet  more  fully  as  to  this  change  of  views,  as  follows, — 

"  But  this  I  confess  of  myself,  that  not  long  before  I  wrote  the  said 
Catechism  [that  of  Nuremberg,  translated  by  the  Archbishop,  or  under  his 
direction,  and  published  in  1 548]  I  was  in  that  error  of  the  real  presence, 
as  I  was  in  many  years  past  in  divers  other  errors  ;  as  of  transubstantia- 
Hon,  of  the  sacrifice  proptiatory  of  the  priests  in  the  mass,  of  pilgrimages^ 
purgatory,  pardons,  and  many  other  superstitions  and  errors  that 
CAME  from  Rome  ;  being  brought  up  from  youth  in  them,  and  nousled 
therein  for  lack  of  good  instruction  from  my  youth,  the  outrageous  floods 
of  papistical  errors  at  that  time  overflowing  the  world.  For  the  which, 
and  other  mine  oflences  in  youth,  I  do  daily  pray  unto  God  for  mercy  and 
pardon.  .  .  .  But  after  it  had  pleased  God  to  show  unto  me,  by  his  holy 
word,  a  more  perfect  knowledge  of  his  Son  Jesus  Christ,  from  time  to  time, 
as  I  grew  in  knowledge  of  him,  by  little  and  little  I  put  away  my  former 
ignorance.  And  as  God  of  his  mercy  gave  me  light,  so  through  his  grace 
I  opened  mine  eyes  to  receive  it,  and  did  not  willfully  repugn  unto  God  and 
remain  in  darkness.  .  .  .  And  now  I  may  say  of  myself,  as  St.  Paul  said  : 
'  ^\^len  I  was  like  a  babe  or  child  in  the  knowledge  of  Christ,  I  spake  like 
a  cliild,  and  understood  like  a  child :  but  now  that  I  come  to  man's  estate, 
and  growing  in  Christ  through  his  grace  and  mercy,  I  have  put  away  that 
childishness.'  "     (lb.  p.  374.) 

Such  is  Cranmer's  own  account  of  the  change  of  view  his 
mind  underwent ;  and  be  it  observed  that  two  at  least  oL  the 
points  expressly  specified  here  as  among  those  on  which  his  ' 
views  had  undergone  a  change,  were  points  maintained  in  the 
works  I  have  just  been  referring  to  ;  so  that,  though  he  uses 
the  phrase  "  many  years  passed,"  he  includes  the  period  in 
which  these  works  were  published. 

It  is  difficult  to  see,  then,  how  any  of  these  semi-Popish 
works  can  be  taken  as  affording  evidence  of  any  kind  as  to 
the  doctrine  of  the  Reformed  Church  of  England.  For  not 
only  was  Cranmer,  at  the  time  of  their  publication,  by  his 
own  confession,  greatly  in  the  dark  as  to  many  of  the  doc- 
trines of  the  Grospel,  but  hampered  by  the  King  and  most  of 
his  brother  prelates  in  all  he  did.  And  the  "  Necessary  Doc- 
trine" was  directly  disapproved  of  by  him. 

But  I  will  go  one  step  further.  As  it  respects  the  point 
now  in  question,  the  effect  of  infant  baptism,  (with  the  ex- 


200  EFFECTS,  OF   BAPTISM    IN    INFANTS. 

ception,  perhaps  of  the  last)  their  testimony,  even  as  it  standi, 
will  be  of  little  use  io  those  that  maintain  that  all  men  are 
spiritually  regenerate  who  have  been  baptised  in  infancy. 

It  must  always  he  recollected  in  interpreting  such  docu- 
ments, (which  are  in  fact,  to  a  great  extent,  protests  against 
error, ^  what  were  the  errors  more  particularly  in  view;  and 
the  language  used  must  be  considered  as  especially  directed 
against  such  errors.  The  reasonableness  of  this  is  obvious, 
because  it  often  happens  that  a  general  statement  directed  ex- 
pressly against  one  particular  error,  is  not  so  guarded  as  to  be 
incapable  of  having  an  inference  drawn  from  its  words  in 
favor  of  some  other  error  not  at  the  time  in  the  mind  of  its 
author.  If,  for  instance,  it  wa^  asserted^  that  the  Sacrament 
of  the  Lord's  Supper  is  merely  a  meeting  together  of  Chris- 
tians to  eat  bread  and  wine  in  memory  of  our  Lord's  death, 
we  might  justly  say,  in  opposition  to  this  view,  that  this  Sac- 
rament is  one  in  which  there  is  a  spiritual  presence  of  Christ 
to  the  soul,  by  which  it  is  nourished  and  strengthened.  To 
meet  the  error  opposed,  it  would  be  unnecessary  to  proceed  to 
define  the  state  of  mind  necessary  in  the  receiver,  in  order 
that  this  effect  should  be  realized.  But  the  words,  as  they 
stand,  might  be  urged  as  maintaining  that  the  souls  of  all 
who  partake  of  this  Sacrament  are  thus  nourished.  And  such 
a  m^e  of  arguing  has,  in  fact,  been  the  great  source  of  mis- 
conception as  to  the  views  of  our  early  divines  on  the  subject 
of  baptism. 

Now  the  great  errors  which  had  recently  arisen  among 
Protestants  at  the  period  of  these  documents,  were  these  two  : 
(1),  the  error  that  the  Sacraments  are  bare  signs  ;  (2),  the 
error  (of  the  Anabaptists)  that  infants,  as  not  having  faith,  are 
not  proper  subjects  for  baptism.  And  the  doctrine  of  the 
Church  of  Rome  was  not  then  fixed,  as  it  was  subsequently  at 
the  Council  of  Trent. 

And  we  must  bear  in  mind  further  (to  enter  fully  into  their 
views)  that  our  divines  held  at  that  time,  as  appears  by  these 
documents,  a  view  which  beyond  doubt  was  afterwards,  to  say 
the  least,  relinquished  as  a  public  doctrine  of  the  Church, 
namely,  that  none  but  the  baptized,  even  of  infants,  are  saved. 

Against  these  two  errors,  then,  the  statements  in  these 


EFFECTS    OF    BAPTISM    IN    INFANTS.  201 

documents  are  particularly  directed.  From  whatever  cause  it 
may  have  arisen,  the  question  whether  all  infants  are  or  are 
not  partakers  of  full  spiritual  regeneration  in  baptism,  is  not 
determined  in  them. 

Thus,  in  opposition  to  the  first  error,  it  is  maintained  that 
the  Sacrament  of  Baptism  is  a  rite  in  which  God  bestows 
pardoning  mercy  and  regenerating  grace  upon  the  soul,  which 
is  therefore  spoken  of  (in  Scriptural  terms)  as  the  laver  of 
regeneration,  &c.  Our  Reformers,  from  first  to  last,  agreed 
with  the  majority  of  the  most  distinguished  Continental 
Reformers  in  maintaining  that  baptism  (when  spoken  of  in  the 
abstract  with  reference  to  its  true  nature,  intent,  and  purpose) 
is  a  rite  divinely  appointed  as  the  instrument  in  the  use  of 
which  a  certain  spiritual  blessing  is  conveyed  by  God  to  the 
recipient ;  and  the  consequence  was,  that  both,  when  speaking 
of  baptism  iji  the  abstract,  used  the  strongest  expressions  as 
to  the  value  of  the  blessings  conferred  in  it  by  God :  and  they 
did  this,  both  for  the  purpose  of  upholding  the  truth,  and  coun- 
teracting the  opposite  error. 

But  it  is,  palpably,  a  misinterpretation  of  this  language,  to 
infer  from  it,  that  this  Sacrament  is  represented  thereby  as 
having  this  effect  upon  all  who  partake  of  it;  because  such 
general  statements  refer  to  the  case  of  adults  as  well  as  infants; 
and,  in  the  former  case,  it  is  admitted,  even  in  these  documents, 
that  faith  and  repentance  are  necessary  to  a  salutary  reception 
of  the  Sacrament.  Therefore  some  similar  qualification  may 
have  been  held  necessary  in  the  latter  case. 

Against  the  latter  error,  it  is  maintained,  that  infants  ought 
to  be  baptized,  and  that  they  experience,  as  well  as  adults,  the 
blessed  effects  of  baptism.  But  it  is  no  more  asserted,  that  all 
infants  experience  those  effects,  than  that  all  adults  experienced 
them.  True,  it  is  pointed  out  that  faith  and  repentance  are  the 
qualifications  for  a  salutary  reception  of  the  Sacrament  by  an 
adult ;  and  no  distinction  is  clearly  drawn  between  one  case 
and  another  in  the  reception  of  the  Sacrament  by  infants ;  but 
no  argument  can  be  derived  from  this,  except  that  our  Reformers 
were  not  prepared  to  tie  men  up  to  one  view  on  a  point  not 
determined  by  Scripture,  and  on  which  the  minds  of  men  were 
divided;  sooie  holding  (as  Luther)  that  infants  have  faith,  and 


302  EFFECTS    OF    BAPTISM    IN    INFANTS. 

are  baptized  on  the  presumption  of  their  having  faith ;  others, 
that  the  salutary  effect  of  baptism  followed  in  the  case  of  elect 
infants ;  and  others  probably  varying  from  both  those  views. 

And  further,  (holding  as  they  then  did,  that  none  but  the 
baptized  are  saved)  they  remonstrated  against  the  supposition 
that  infants  are  not  the  objects  of  the  divine  mercy,  and  therefore 
contended  that  they  ought  to  be  made  partakers  of  that  rite 
which  they  considered  necessary  to  their  salvation.  But  to 
interpret  these  words  as  meaning  that  all  infants  are  alike  the 
objects  of  the  divine  mercy,  is  a  gratuitous  and  unwarranted 
assumption,  and,  I  may  add,  a  misinterpretation  grounded 
upon  a  forgetfulness  of  the  doctrinal  views  of  many  of  the 
authors  of  such  statements. 

It  must  be  remembered,  that  however  much  the  notion  may 
have  prevailed  among  us  in  modern  times,  that  all  infants  of 
Christian  parents  are  in  the  sight  of  Grod  equally  entitled  by 
his  promise  to  receive  the  full  baptismal  grace,  such  was  far 
from  being  the  prevailing  notion  in  the  times  of  which  we  are 
speaking.  I  have  already  noticed  the  fact,  that  Luther  held 
that  infants  are  capable  of  faith,  and  in  his  Catechism,  published 
in  1529,  expressly  says  that  infants  are  baptized,  hac  spe  atque 
animo,  quodcerto  credant,  that  is,  in  this  hope  and  persuasion, 
that  they  certainly  believe.  And  the  same  view  is  clearly 
inculcated  in  a  work  published  in  1540  by  one  who,  in  1541, 
was  made  by  Cranmer  one  of  the  six  preachers  at  Canterbury 
Cathedral — Lancelot  Ridley — in  a  passage  which  1  shall  now 
quote.  A.nd  such  faith  was  of  course  (according  to  the  doctrinal 
system  embraced,  as  I  have  shown  above,  by  this  author) 
considered  to  be  a  gift  freely  bestowed  by  God  according  to  his 
own  will. 

In  his  Commentary  on  the  Ephesians,*  speaking  on  the 
subject  of  baptism,  he  say  (on  V.  25 — 27  :) 

"  Hero  is  .shewed,  how  Christ  hath  purged  his  Church  truly  in  the 
fountain  of  water,  by  his  word.  Although  God,  of  his  mercy  and  good- 
Hflss,  without  all  man's  deserts  or  merits,  only  for  Christ's  sake,  hath  wash- 
ed and  purged  man  from  sin ;  yet  he  useth  a  mean,  by  the  which  he  cleanseth 


*  First  published  in  1840,  and  reprinted  from  the  copy  in  tlie  Cambridge 
University  Library  in  Richmond's  Fathers  of  the  Enfflish  Church,  vol.  ii.  pp.  1 8 
et  seq. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  203 

mem  from  sin,  which  is  by  baptism  in  water,  by  the  word  of  God ;  and  sor 

in  baptism  are  our  sins  taken  away,  and  we  from  sins  purged,  cleansed, 
•nd  regenerated  in  a  new  man,  to  live  an  holy  life,  according  to  the  Spirit 
and  will  of  God.  It  is  not  the  water  that  washes  us  from  our  sins,  but 
Christ  by  his  word  and  his  Spirit,  given  to  us  in  baptism,  that  washeth 
away  our  sins,  that  we  have  of  Adam  by  carnal  nature."     (p.  135.) 

And  he  proceeds  to  observe  (according  to  the  views  of  the 
time)  that  , 

"  Children,  of  necessity,  must  be  christened,  or  else  they  cannot  be 
purged  of  their  sins,  nor  yet  saved  by  Christ,  and  come  to  life  everlasting. 
Wherefore  the  Anabaptists  that  would  not  have  children  to  be  christened, 
they  shew  themselves  that  they  would  not  have  children  to  be  purged  from 
their  sins  and  be  saved.  If  they  would  have  children  saved,  they  would 
not  deny  to  them  the  means  whereby  Christ  purgeth  his  Church  from  sins, 
and  saveth  it,  which  is  by  baptism,  as  here  appeareth." 

And  he  repeats  in  the  context  the  same  doctrine ;  with  the 
saving  clause,  however,  "except  Grod  of  his  absolute  power  do 
save  them."  (p.  136.) 

The  argument  is  this, — Christ  "  purgeth  his  Church  "  by- 
baptism,  and  none  can  be  saved  who  are  not  thus  purged.  If 
therefore  we  admit  that  ani/  infants  belong  to  his  Church,  they 
ought  to  be  baptized ;  and  as  we  cannot  discriminate  which  do, 
and  which  do  not,  belong  to  his  Church  at  that  age,  all  must 
be  baptized  ;  of  course  in  the  hope,  as  to  each,  that  it  may  be 
of  the  number  of  the  members  of  Christ's  mystical  body.  And 
if  it  die  in  infancy,  few  have  ever  denied  that  it  is  to  be  con- 
sidered to  have  been  so. 

And  when  he  comes  to  reply  to  the  objections  of  the  Ana- 
baptists, he  meets  them  in  these  words  : — 

"  They  say  that  those  that  should  be  christened,  must  first  believe,  and 
then  be  christened.  Children,  they  say,  cannot  believe,  for  '  faith  is  gotten 
by  hearing  and  hearing  by  the  word  of  Godi'  So  children  cannot  have 
faith,  say  these  Anabaptists  ;  wherefore  they  say  that  children  should  not 
be  christened.  To  this  reason  I  answer  and  say,  that  children  may  have 
faith,  although  they  have  it  not  by  hearing,  yet  they  have  faith  by  infusion 
of  the  Holy  Ghost,  as  the  holy  prophets  had,  and  many  holy  men  in  the 
old  law  had.  Also,  faith  is  the  gift  of  God,  and  the  work  of  the  Holy  Ghost. 
Who  should  let  God  to  give  his  gifts  where  he  will,  seeing  faith  is  the  gift 
of  God  J  (Eph.  ii. ;  Phil,  i.)  He  may  give  faith  as  well  to  children,  as 
to  old  men.  Faith  also  is  the  work  of  God,  (John  vi.)  and  not  of  man,  of 
man's  will,  or  reason.     IVho  shall  let  God  to  work,  where  he  list  ?    There- 


EFFECTS   OF   BAPTISM    IN    INFANTS. 

fore  it  is  not  impossible  for  children  to  have  faith,  as  these  Anabaptists 
falsely  suppose. 

"  Also  God  regardeth  no  persons,  but  giveth  his  gifts  without  all  regard 
of  persons :  a  child  or  old  man  be  counted  as  persons  in  Scripture :  where- 
fore it  followeth  plainly,  that  he  giveth  not  faith  to  an  old  man,  or,  [?  and\ 
denieth  faith  to  a  child,  because  he  is  a  child  j  for  then  God  should  regard 
persons  which  he  doth  not.  [It  will  be  observed  here,  that  faith  is  consid- 
ered as  in  all  cases  a  free  gift,  given  as  God  listeth.] 

"  And  where  they  say,  that  they  must  express  their  faith  before  they  be 
christened ;  what  will  they  do  with  deaf  and  dumb  men,  that  get  not  faith 
by  hearing,  nor  camiot  express  their  faith  by  words  ?  Will  they  exclude 
them  from  baptism,  and  condemn  them  to  hell-pit  ? 

"  And  also  some  aged,  peradventure,  will  dissemble,  and  say,  they  have 
faith,  when  they  have  not  faith;  and  if  they  will  christen  none  without 
they  be  certain  of  their  faith,  then  shall  they  christen  none,  neither  young 
nor  old ;  seeing  that  old  may  dissemble  and  say  they  have  faith,  when 
they  have  not  faith."  (pp.  140,  141.) 

And  he  expressly  requires  faith  in  infants  that  they  may 
be  accepted  ;  for,  referring  to  Matt.  xix.  14,  15,  and  Mark  x. 
14,  et  seq. — where  Christ  took  the  children  in  his  arms,  and 
blessed  them,  and  said,  Of  such  is  the  kingdom  of  Grod, — in 
favor  of  infant  baptism,  he  says, — 

"  Here  are  tokens  that  God  loved  these  children,  that  they  pleased  him, 

and  THAT  THEY  HAD  FAITH  ;    FOR  WITHOUT  FAITH  NO  MAN  CAN  PLEASE  GoD. 

Heb.  xi."  (p.  138.) 

From  these  passages,  then,  it  is  evident  in  what  way  we 
are  to  interpret  the  general  statements  previously  made  by 
this  author  as  to  the  benefits  and  blessings  accompanying 
baptism  ;  statements  which,  if  they  had  not  been  accidentally 
accompanied  by  this  reply  to  the  objections  of  the  Anabaptists, 
showing  the  limitation  to  be  placed  to  their  meaning,  would, 
beyond  doubt,  have  been  applied  (according  to  modern  reason- 
ing) to  show  that  what  was  said  applied  to  the  case  of  every 
infant  baptized. 

Such  was  the  doctrine  of  an  eminent  divine  at  the  very 
period  in  which  these  documents  were  put  forth. 

Now  it  is  probable,  from  a  passage  in  Cranmer's  Answer 
to  Grardiner,*  that  he  did  not  hold  that  infants  were  capable 
of  actual  faith  :  but  (as  I  shall  show  presently)  he  maintained, 

•  Works,  vol.  i.  pp.  124  126. 


EFFECTS  OF  BAPTISM    IN    INFANTS.  206     f 

even  at  this  time,  the  doctrine  of  Peter  Martyr  and  Bucer, 
(whom  he  afterwards,  in  1547  and  1548,  chose  as  his  great 
helpers  in  carrying  on  the  work  of  the  English  Reformation,) 
who,  while  they  do  not  seem  to  have  regarded  infants  as 
capable  of  actual  faith,  considered  such  only  to  be  acceptable 
recipients  of  baptism  in  the  sight  of  God,  and  to  be  made  true 
members  of  Christ's  mystical  body,  whom  he  had  chosen  to  ' 
be  his  children. 

I  now  proceed,  then,  to  give  the  passages  on  our  present 
subject,  from  the  documents  above  referred  to. 

First,  from  the  Articles  of  1536.*  The  article  on  Baptism, 
after  asserting  that  baptism  is  "  necessary  for  the  attaining  of 
everlasting  life,  according  to  the  saying  of  Christ,  John  iii.  5," 
proceeds  thus, — 

'•'  Then,  That  it  is  offered  unto  all  men,  as  well  infants  as  such  as  have 
the  use  of  reason,  that  by  baptism  they  shall  have  remission  of  sins,  and 
the  grace  and  favor  of  God,  according  to  the  saying  of  Christ,  {Matt.  [Mark] 
xvi.,)  Qici  crediderit  et  baptizatus  fuerit,  salvus  erit :  that  is  to  say,  Whoso- 
ever believeth  and  is'baptized  shall  be  saved." 

Here,  clearly,  faith  is  acknowledged  to  be  indispensable  to 
acceptance  by  Grod  ;  and  apparently  with  reference  to  the  case 
of  infants  as  well  as  adults,  for  no  distinction  is  drawn  between 
the  two  cases,  but  the  text  quoted  is  (so  far  as  appears)  applied 
to  both. 

"  Then,  That  the  promise  of  grace  and  everlasting  life,  (which  pfomise 
is  adjoined  unto  this  Sacrament  of  Baptism,)  pertaineth  not  only  unto  such 
as  have  the  use  of  reason,  but  also  to  infants,  innocents,  and  children ;  and 
that  they  ought  therefore  and  must  needs  be  baptized ;  and  that  by  the 
Sacrament  of  Baptism  they  do  also  obtain  remission  of  their  sins,  the  grace 
and  favor  of  God,  and  be  made  thereby  the  very  sons  and  children  of  God — " 

Hero  is  a  general  statement,  to  which  none  but  Anabap- 
tists will  object,  namely,  that  the  promise  of  grace  pertains 
not  only  to  adults,  but  to  infants  ;  and  that  what  baptism 
does  for  the  former,  it  does  also  for  the  latter. 

And  the  Article  proceeds  thus, — 

"  Insomuch  as  infants  and  children  dying  in  their  infancy  shall  undoubt- 
edly be  saved  thereby,  and  else  not." 

♦  See  "  Formularies  of  Faith,"  «fec.  pp.  xviii-xx. 


«06  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Now  here,  besides  the  doctrine  that  baptism  is  absolutely 
necessary  to  salvation,*  (which  as  I  shall  show  presently,  has 
been  undeniably  relinquished  by  our  Church  as  a  doctrine  of 
authority  in  her  communion,)  the  words  do  not  necessarily 
imply  more  than  that  baptism  has  a  salutary  effect  in  the  case 
of  all  infants  who  die  during  the  period  of  infancy.  Now  the 
salvation  of  such  infants,  (recollecting,  of  course,  that  those 
spoken  of  are  the  infants  of  professing  believers,  who  alone  are 
fit  subjects  for  baptism,)  few,  probably,  will  be  inclined  to  deny. 
And  the  child  of  a  believing  parent,  foreknown  by  Grod  as  one 
that  will  never  commit  actual  sin,  may  well  be  considered  as 
a  partaker  of  all  the  blessings  of  baptism.  Most,  even  of  our 
modern  divines,  would,  I  think,  consider  such  a  child  as  inter- 
ested ,  even  without  baptism,  in  the  promises  of  the  covenant 
of  grace ;  but  such  was  not  the  view  maintained  in  ihese 
Formularies,  in  which  baptism  is  considered  necessary  to  that 
end. 

The  next  Article  declares  the  reason  why  it  was  considered 
that  infants  must  be  christened  in  order  to  be  saved,  as 
follows, — 

^"  Then,  That  infants  must  needs  be  christened,  because  they  be  born  in 
original  sin,  which  sin  must  needs  be  remitted ;  which  cannot  be  done  but 
by  the  Sacrament  of  Baptism,  whereby  they  receive  the  Holy  Ghost,  which 
exerciseth  his  grace  and  efficacy  in  them,  and  cleanseth  and  purifieth  them 
from  sin  by  his  most  secret  virtue  and  operation." 

Here  is  a  general  statement  as  to  what  baptism  works  in 
the  case  of  infants,  but  it  is  obvious  that  there  is  here  no 
determination  of  the  question,  whether  or  not  it  works  these 
effects  in  the  case  of  all  infants.  And  a  proof  that  such 
statements  were  not  understood  at  that  time  as  implying  that 
these  effects  are  produced  in  all  baptized  infants,  is  to  bo  found 
in  the  fact,  that  these  general  statements  are  freely  made  by 
those  who  firmly  maintained  that  they  are  not,  as  for  instance, 
Calvin,  Bucer,  and  Martyr. 

The  next  Article  forbids  the  iteration  of  baptism ;  the 
succeeding  one  condemns  the  opinions  of  the  Anabaptists  and 


*  It  is  to  me  doubtfnl  what  the  -words,  "  and  else  not,"  were  intended  to  apply 
to ;  but  I  am  willing  to  take  them  in  the  sense  attached  to  them  above. 


-  EFFECTS    OF    BAPTISM    IN    INFANTS.  207 

Pelagians ;  and  the  last  declares  the  qualifications  for  adult 
baptism,  i.  e.,  that  persons  "having  the  use  of  reason  " 

"  Shall,  by  the  virtue  of  that  holy  Sacrament,  obtain  the  grace  and 
remission  of  all  their  sins,  if  they  shall  come  thereunto  perfectly  and  truly 
repentant  and  contrite  of  all  their  sins  before  committed,  and  also  perfectly 
and  constantly  confessing  and  believing  all  the  articles  of  our  faith  accord- 
ing as  it  was  mentioned  in  the  First  Article :  and  finally,  if  they  shall  also 
have  firm  credence  and  trust  in  the  promise  of  God  adjoined  to  the  said 
Sacrament,  that  is  to  say,  that  in  and  by  this  said  Sacrament,  which  they 
shall  receive,  God  the  Father  giveth  unto  them,  for  his  Son  Jesu  Christ's  sake, 
remission  of  all  their  sins,  and  the  grace  of  the  Holy  Ghost,  whereby  they 
be  newly  regenerated,  and  made  the  very  children  of  God,"  &c.  (pp.  xix.  xx.) 

Now,  whatever  interpretation  the  Romanizing  party  of  that 
period  may  have  put  on  the  words  of  these  Articles,  and  they 
were  very  probably  intended  to  admit  of  more  than  one  sense, 
(just  as  in  other  parts  Bishop  Lloyd  observes*  that  "  in  many 
points  the  name  only  of  the  doctrine  appears  to  be  retained, 
while  the  principle  is,  in  fact,  surrendered,")  there  is  certainly 
nothing  in  them  asserting  that  all  infants  indiscriminately  are 
regenerated  in  baptism.  The  first  Article  clearly  points  in  a 
different  direction.  And  the  quotation  I  have  just  given  from 
L.  Ridley  proves  that  some  at  the  time  would  so  have 
interpreted  it,  that  is,  as  opposed  to  such  a  notion.  We  have 
already  seen  how  much  the  Romanists  were  divided  among 
themselves  on  the  question  of  the  effects  of  baptism  in  infants, 
previous  to  the  Council  of  Trent.  We  need  not  wonder, 
therefore,  at  any  indefiniteness  of  expression  occurring  in 
Formularies  drawn  up  by  those  who  had  just  begun  to  think  for 
themselves  on  such  matters. 

But  such  general  statements  are  totally  insufficient  to  prove 
that  all  men  are  spiritually  regenerate  who  have  been  baptized 
in  infancy.  What  the  advocates  of  such  a  doctrine  want  is, 
some  definite  declaration  that  G-od  looks  upon  all  infants  with 
equal  favor,  and  that  although  all  adults  are  not,  yet  that 
all  infants  are,  spiritually  regenerated  in  baptism  :  and  still 
further,  some  evidence  that  what  is  spoken  of  infants,  even  if 
intended  to  apply  to  all  universally,  does  not  apply  to  them 


*  Pref.  p.  iv. 


208  EFFECTS    OF    BAPTISM    IN    INFANTS. 

merely  as  infants,  but  extends  to  their  condition  as  adults. 
For  there  had  been  much  difference  of  opinion  on  this  point. 

But  the  best  proof  of  the  interpretation  which,  at  least, 
Cranraer  and  his  party  must  have  put  upon  those  statements, 
is  to  be  found  in  the  passages  with  which  these  very  same 
statements  are  connected  in  the  "Institution  of  a  Christian 
Man,"  published  in  the  next  year.  Here  the  article  on  Bap- 
tism is  precisely  the  same  as  that  in  the  "  Articles"  of  1536.* 
And  yet  in  another  part  of  the  same  work  we  find  those 
remarkable  passages,  some  of  which  I  have  already  placed 
before  the  reader,!  and  to  which  I  must  now  again  call  his 
attention. 

In  the  paraphrase  of  the  Ninth  Article  of  the  Creed  (that 
on  the  Church)  we  read, — 

"  I  believe  assuredly that  there  is  and  hath  been  ever  from  the 

beginning  of  the  world,  and  so  shall  endure  and  continue  for  ever,  one  certain 
number,  society,  communion,  or  company  of  the  elect  and  faithful  people  of 
God ;  of  which  number  our  Saviour  Jesu  Christ  is  the  only  head  and 
governor,  and  the  members  of  the  same  be  all  those  holy  saints  which  bo 
now  in  heaven,  and  also  all  the  faithful  -people  of  God  which  be  now  on 
life,  or  that  ever  heretofore  have  lived,  or  shall  live  here  in  this  world.".  .  . 
"  And  I  believe  assuredly  that  this  congregation,  according  as  it  is  called  in 
Scripture,  so  it  is  in  very  deed  the  city  of  heavenly  Jerusalem  .  .  .  the  holy 
Catholic  Church.^' — "And  I  believe  that  this  whole  congregation  is  all  holy 
....  so  purified  and  mundified,  as  well  by  Christ's  mo.st  precious  blood,  as 
also  by  the  godly  presence,  governance,  and  assistance  of  his  Holy  Spirit 
....  that  neither  the  lepry  of  heresy,  or  false  and  perverse  doctrine  .... 
siftill  be  able  finally  to  prevail  against  them,  or  to  pull  any  of  them  out  of 
the  hands  and  possession  of  Christ."  "  I  believe  assuredly  ....  that  all 
such  members  as  be  fallen  out  from  the  same  by  sin,  shall  at  length  rise 
again  by  penance,  and  shall  be  restored  and  united  again  unto  the  same  holy 
body." 

"  And  I  believe  assuredly  that  in  this  Holy  Church,  and  with  the 
members  of  the  same  (so  long  as  they  be  militant  and  living  hei-e  in  earth) 
there  have  been  ever,  and  yet  be,  and  ever  shall  be  joined  and  mingled 
together,  an  infinite  number  of  the  evil  and  wicked  people,  which,  although 
they  be  indeed  the  very  members  of  the  congregation  of  the  wicked,  and,  as 
the  gospel  calleth  them,  very  weeds  and  chaff,  evil  fish  and  goats,  and  sliall 
finally  be  judged  to  everlasting  damnation ;  yet,  forasmuch  as  they  do  live 


*  See  "  Formularies,"  &,c.  pp.  92-94.     It  is  so  far  a  verbatim  transcript,  that 
the  differences  are  only  in  a  few  unimportant  words  not  affecting  the 
f  See  pp.  60  et  seq.  above. 


I  sense. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  20» 

ifi  the  common  society  or  company  of  those  which  be  the  very  quick  and 
living  members  of  Christ's  mystical  body,  and  outwardly  do  profess,  receivei, 
and  consent  with  them  for  a  season  in  the  doctrine  of  the  Gospel,  and  in  the 
right  using  of  the  Sacraments,  yea  and  ofttimes  be  endued  with  right 
excellent  gifts  of  the  Holy  Ghost,  they  be  to  be  accounted  and  reputed  here 
in  this  world  to  be  in  the  number  of  the  said  very  members  of  Christ's  mys- 
tical body,  so  long  as  they  be  not  by  open  sentence  of  excommunication 
precided  and  excluded  from  the  same.  Not  because  they  be  such 
MEMBERS  IN  VERY  DEED,  but  bccausc  the  Certain  judgment  and  knowledge 
of  that  tlieir  state  is  by  God's  ordinance  hidden  and  kept  secret  from  all  men's 
knowledge,  and  shall  not  be  revealed  until  the  time  that  Christ  himself 
shall  come  at  the  world's  end,  and  there  shall  manifest  and  declare  his  very 
kingdom,  and  who  be  the  very  true  members  of  his  body  and  who  be  nof."* 

Again,  in  the  "  Notes  and  Observations  on  the  Creed,"  it 
is  said ; — 

"  In  the  ninth  Article,  [on  the  Church]  many  things  be  to  be  noted. 
First,  that  this  word  church,  in  Scripture,  is  taken  sometime  generally  for 
the  whole  congregation  of  them  that  be  christened  and  profess  ChrisVs  Gospel ! 
and  sometime  it  is  taken  for  the  Catholic  congregation,  or  number  of  them 
only  which  be  chosen,  called,  and  ordained  to  reign  with  Christ  in  everlasting 
life.  ...  It  is  to  be  noted  that  by  these  parables,  and  certain  such  other, 
rehearsed  in  Scripture,  is  signified,  thatamo7ig  them  which  be  christened,  and 
do  profess  Christ's  gospel,  and  live  in  the  common  society  and  communion 
of  the  Sacraments  of  the  Church,  divers  be  indeed  the  very  quick  and  living 
members  of  Christ's  mystical  body,  and  shall  reign  Nvith  him  everlastingly 
in  honor.  And  that  the  congregation  or  society  of  them  is  the  very  field, 
and  they  be  the  very  good  corn  or  seed,  which  Christ  himself  did  sow.  And 
divers  be  indeed  chaff,  or  stinking  and  naughty  weeds,  sown  by  the  devil,^' 
&c.  ..."  By  these  parables  also  it  is  signified,  that  in  this  present  life 
these  two  sorts  of  people,  good  and  bsid,  be  continually  mixed  and  mingled 
together  in  the  Church,  as  it  is  taken  in  the  first  signification.  And  that 
the  said  members  of  the  synagogue  of  the  devil,  so  long  as  they  grow  in  the 
same  field  wherein  the  good  corn  groweth,  that  is  to  say,  so  long  as  they  do 
in  outward  appearance  profess  the  same  faith  of  Christ  which  the  very 
members  of  Christ's  church  do  profess,  and  do  consent  and  agree  with  them 
outwardly  in  the  doctrine  of  the  Gospel,  and  in  all  other  things  appertaining 
unto  Clirist's  religion;  they  must  be  accepted  and  reputed  here  in  the  world 
for  the  very  members  of  Christ's  mystical  body;  and  that  they  ought  not, 
ne  can  be  dissevered  from  them,  until  the  day  of  judgment."  ••  Fourthly, 
it  is  to  be  noted,  that  of  the  Church,  as  it  is  taken  in  the  second  manne»  of 
signification,  it  is  said  in  Scripture  that  she  is  the  heavenly  Jerusalem,  the 
city  of  God.  .  .  .  All  which  sentences,  and  divers  such  other,  spoken  in 
Scriptiu-e  of  the  Church,  be  to  be  referred  and  verified  of  the  Church  in  tht 


•  See  pp.  63-65  above ;  and  pp.  62-64  of  the  "  Institntion.' 

14 


tlO  EFFECTS    OF    BAPTISM    IN    INFANTS. 

$econd  signification.    And  finally,  in  this  signification  also  the  ninth  Article 
of  our  Creed  is  to  be  understanded,^^  &c.,  &c.* 

Having  thus  divided  the  nominal  Church  into  two  bodies, 
the  one  consisting  of  those  that  are  "  christened  and  profess 
Christ's  Grospel,"  but  are  indeed  chaff  and  weeds  "  sown  by 
the  devil,''^  and  the  other  of  "  the  Catholic  congregation,"  the 
Church  of  the  Creed,  composed  of  "  those  only  which  be 
chosen,  called  and  ordained  to  reign  with  Christ  in  ever- 
lasting life^''  and  distinctly  maintained  that  none  of  those 
who  are  made  true  members  of  Christ's  mystical  body,  the 
Catholic  Church,  can  ever  perish  or  fall  away  finally ;  it 
also  shows  how  our  Lord  acts  towards  those  who  are  "  chosen, 
called,  and  ordained  to  reign  with  him  in  everlasting  life," 
namely,  that  in  the  case  of  '•  the  very  members  of  his  Church,"^ 
he  shall  "continually  rule  them,  direct  them,  govern  them, 
sanctify  them,  and  give  unto  them  remission  of  their  sins, 
and  all  spiritual  comfort,  as  well  inwardly  by  faith,  and  other 
his  secret  operations,  as  also  outwardly  by  the  open  ministra- 
tion and  efficacy  of  the  word  of  Grod  and  of  his  holy  Sacra' 
ments,^''  (see  pp.  62,  63  above;  or  "Institution,''  p.  51.) 

And  hence  the  Christian  is  taught  to  say,  as  part  of  his 
belief: 

"  I  believe  and  trust  assuredly,  that  I  am  one  of  the  memhers  of  this 
Catholic  Church,  and  that  God  of  his  only  mercy  hath  not  only  chosen  and 
called  me  thereunto  by  his  Holy  Spirit,  and  by  the  efficacy  of  his  word  and 
Sacraments,  and  hath  inserted  and  united  me  into  this  universal  body  or 
flock,  and  hath  made  me  his  son  and  inheritor  of  his  kingdom ;  but  also 
that  he  shall  of  his  like  goodness,  and  by  the  operation  of  the  Holy  Ghost, 
justify  me  here  in  this  world,  and  finally  glorify  me  in  heaven."  (See  p, 
64  above ;  or  "  Institution,"  pp.  56,  57.) 

And  in  speaking  of  the  Article  on  "  the  communion  of 
Saints,"  it  remarks  that  this  expression  is  variously  interpre- 
ted ;  and  among  the  various  interpretations  which  it  com- 
mends to  the  attention  of  the  reader,  occurs  the  following ; — 

>'Some  doctors  do  expound  it  to  signify  that  treasure  of  the  Church 
[meaning  the  true  Catholic  Church  a.s  before  defined]  which  is  common 
equally  unto  all  the  members  of  the  same.     And  those  doctors  which  be  of 


*  See  the  passages  more  fully  in  pp.  66,  67  above;  and  pp.  75-80  of  the 
'« In.««titution." 


EFFECTS    OF   BAPTISM    IN    INFANTS.  211 

this  opinion  do  interpretate  that  treasure  to  be  nothing  else  hut  the  grace; 
that  is  to  say,  the  mercy,  the  goodness,  and  the  favor  of  God  in  this  world, 
and  glory  in  the  world  to  come.  They  say  also,  that  this  grace  of  God  is  the 
common  treasure  of  all  the  elect  people  jof  God,  and  that  our  poverty  is  so 
extreme,  that  of  ourselves,  without  this  grace,  we  should  be  utterly  nothing. 
They  say  further,  that  the  effect  and  virtue  of  this  grace  is  to  make  us  able 
to  rise  from  sin  and  flee  from  sin,  to  work  good  works,  to  receive  the  reward 
of  everlasting  glory,  to  have  and  retain  the  true  sense  and  understanding 
of  Holy  Scripture,  and  to  endue  us  with  Christian  faith,  hope,  and  charity. 
Finally,  they  say,  that  this  grace  worketh  all  those  effects  in  the  elect  people 
of  God,  by  two  special  instruments,  which  be,  the  word  of  God  and  his  Sacra^ 
ments.  And  forasmuch  as  both  the  word  and  the  Sacraments  have  all  their 
tfficacy  by  and  through  the  might  and  operation  of  the  Holy  Ghost,  and 
forasmuch  also  as  this  Holy  Ghost  dwelleth  and  abideth  only  in  the  Catholic 
Church,  and  in  the  members  of  the  same,  and  worketh  none  of  these  effects 
out  of  the  Church;  they  think  that  by  this  clause,  communion  of  saints,  is 
meant  here  the  treasure  of  the  Church ;  and  that  this  treasure  is  nothing 
else  but  the  HolyGhost  himself,  and  his  graces,"  &c.  (Seep.  67  above;  or 
"Institution,"  pp.  79,  80.) 

Here,  then,  in  this  very  document  of  1537,  we  find  an  end 
of  the  whole  controversy,  for  it  cannot  be  pretended  that  Cran- 
mer  was  less  Protestant  when  he  subsequently  drew  up  our 
Formularies,  the  contrary  being  notoriously  the  case.  It  is 
here  distinctly  laid  dowTi,  that  none  but  those  who  are  elected 
and  ordained  to  eternal  life,  and  are  such  as  will  never  fall 
away,  ever  belong  to  the  true  Catholic  Church,  or  are  mem- 
bers of  Christ's  mystical  body,  all  others  never  being  members 
•at  all.  Consequently  there  is  an  end  to  the  notion  that  all 
are  made  so  in  their  baptism.  The  very  essence  of  spiritual 
regeneration  is  iijjporporation  into  the  true  mystical  body  of 
Christ,  the  Catholic  Church  of  the  Creed.  But  none  (accord- 
ing to  this  document)  are  ever  so  incorporated,  but  those  who 
will  ultimately  be  saved,  and  therefore  none  but  such  receive 
true  spiritual  regeneration.  There  is  no  spiritual  new  birth  in 
"  chaff  and  weeds"  "  sown  by  the  devil."  And  the  "  efficacy^'' 
of  the  Sacraments  is  here  distinctly  limited  to  the  "  very 
members  of  Christ's  body." 

Have  some  of  those  who  are  so  fond  of  quoting  certain 
passages  from  this  work  on  one  point  ever  read  it  ?  I  doubt 
whether  we  shall  hear  so  much  of  it  from  that  quarter  here- 
after. 

And  I  cannot  refrain  from  anticipating  here  (in  passing)  a 


212  EFFECTS   OF    BAPTISM    IN    INFANTS. 

remark  which  I  shall  have  to  dwell  further  upon  hereafter, 
namely,  that  to  argue  from  the  words  of  the  Catechism,  (drawn 
up  by  Cranmer,  or  under  his  direction,) — "  baptism,  wherein  I 
was  made  a  member  of  Cffrist,  &c.," — that  therefore  every 
child  baptized  is  certainly  made  in  baptism,  in  the  full  spiritual 
sense,  a  member  of  Christ,  &c.,  because  it  is  taught  to  use 
such  words  respecting  itself,  merely  betrays  the  ignorance  of 
the  arguer  as  to  the  doctrinal  views  of  those  who  drew  up  this 
form,  as  illustrated  by  works  of  the  same  period.  The  expres- 
sions are  identical  with  those  of  the  paraphrase  of  the  Creed 
in  the  "  Institution,"  where  the  context  shows,  that  they  are 
considered  as  applying  only,  in  their  strict  interpretation,  to 
the  case  of  the  true  child  of  G-od,  "  elect  and  ordained  to  eter- 
nal life."  And  the  child,  evidently,  was  instructed  to  use 
them  in  order  to  teach  him  the  language  then  held  to  be  the 
befitting  language  of  every  true  Christian  ;  who  was  exhorted 
to  feel  assured  of,  and  put  his  trust  in,  God's  purposes  of  spe- 
cial and  gratuitous  mercy  towards  him. 

It  may  be  worth  while  to  add,  that  in  the  article  on  Confir- 
mation in  this  work,  (pp.  94,  95,)  the  benefit  of  the  Sacrament 
of  Baptism  is  limited  to  those  who  ^^ duly  receive^^  it. 

The  next  document,  in  the  order  of  time,  that  has  been 
appealed  to,  is  what  the  Bishop  of  Exeter,  after  Dr.  Jenkyns, 
calls  the  "  Articles  agreed  upon  by  Cranmer  with  the  German 
Reformers  in  1538."  This  title,  however,  is  a  mere  guess ,' 
and  I  am  disposed  to  think  with  Strype,*  that  they  were 
rather  Articles  drawn  up  in  conformity  with  the  Act  passed  in 
1540,  appointing  a  Commission  to  prepare  Articles  of  Faith 
for  the  English  Church.  On  this  point,  however,  I  shall  not 
enlarge,  nor  upon  the  fact  that  they  appear  to  be  merely  a 
rough  draught  of  what  was  never  finally  settled,  for  whatever 
purpose  they  were  intended.  And  it  is  very  probable  that  (as 
the  Bishop  of  Exeter  asserts)  Cranmer  had  the  principal  hand 
in  them. 

But  the  Article  that  occurs  in  them  on  the  subject  of  Bap- 
tism is  a  mere  counterpart  of  the  statements  in  the  Articles  of 
1536,  and  the  "  Institution."     And  in  the  Article  "  On  Origi- 

*  Eceles  Memor.  L  856,  8fi7  ;  or  I.  i.  660,  651,  and  Append.  No.  czii. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  21$ 

Rftl  Sin,"  we  find  a  passage  entirely  contrary  to  the  notion  that 
regeneration  is  always  conferred  in  baptisnn.  "All  men,"  it 
says,  "  have  concupiscence,  repugnant  to  the  law  of  Grod  ;  and 
this  original  disease  or  corruption  is  truly  sin,  damning  and- 
bringing  now  also  eternal  death  on  those  who  are  not  born 
again  by  baptism  and  the  Holy  Spirit.''''* 
The  Article  on  Baptism  runs  thus, — 

"  De  Baptismo  dicimus,  quod  baptismus  a  Christo  sit  institutus,  et  sit 
necessarius  ad  salutem,  et  quod  per  baptismum  offerantur  remissio  pccca- 
torum  et  gratia  Christi  infantibus  et  adultis.  Et  quod  non  debcat  itcrari 
baptismus,  et  quod  infantes  debeant  baptizari.  Et  quod  infantes  per  bap- 
tismum consequantur  remissionem  peccatorum  et  gratiam,  et  sint  filii  Dei, 
quia  promissio  gratiae  et  vitaj  aeternae  pertinet  non  solum  ad  adultos,  sed 
etiam  ad  infantes.  Et  haec  promissio  per  ministerium  in  ecclcsia  infanti- 
bus et  adultis  administrari  debet.  Quia  vero  infantes  naseuntur  cum  pec- 
cato,  et  illud  ita  remittitur  ut  reatus  tollatur,  licet  corruptio  naturic  seu  con- 
cupiscentia  manet  in  hac  vita,  etsi  incipit  sanari,  quia  Spiritus  Sanctus  in 
ipsis  etiam  infantibus  est  efficax  et  eos  mundat.  Probamus  igitur  sententi- 
am  Ecclesiae,  quae  damnavit  Pelagianos,  quia  negabant  infantibus  esse 
peccatum  originis.  Damnamus  et  Anabaptistas,  qui  negant  infantes  bap- 
tizandos  esse.  De  adultis  vero  doccmus,  quod  ita  consequuntur  per  baptis- 
mum remissionem  peccatorum  et  gratiam,  si  baptizandi  attulerint  pocni- 
tentiam  veram,  confessioncm  articulorum  fidci,  et  credant  vere  ipsis  ibi 
donari  remissionem  peccatorum  et  justificationem  propter  Christum,  sicut 
Petrus  ait  in  Actis,  '  Pcenitentiam  agite,  et  baptizetur,  &c.'  "f 

Now  here  it  will  be  observed,  that  (besides  the  doctrine  of 
the  necessity  of  baptism,  then  held)  nothing  more  is  stated  than 
that  infants  are  proper  subjects  for  baptism  as  well  as  adults ; 
and  that  they  obtain  the  same  spiritual  blessing  in  baptism  as 
adults  do ;  which  all  but  Anabaptists  allow  ;  and  further,  that 
adults  obtain  the  blessings  of  baptism  only  if  they  come  with 
penitence  and  faith,  &c. ;  the  doctrine  on  the  subject  of  tho 
acceptance  of  infants  by  God  being  left  (as  it  is  in  Scripture) 
to  be  inferred  from  that  in  the  case  of  adults. 

It  is  clear  that  in  none  of  the  documents  we  have  been 
considering  is  there  any  assertion  that  all  infants  indiscriminately 


•  Omnes  homines  ....  habent  concupiscentiam,  repugnantem  legi  Dei :  estque 
hie  morbus  seu  vitiam  originis  vere  peccatum,  damnans  et  afferens  nunc  quoque 
rt'ternam  mortem  his  qui  non  renascuntur  per  baptismum  el  Spiritum  Sanctum. 
(Cranmer's  Works,  P.  S.  ed.  vol.  2.  App.  p.  472.) 

t  lb.  p.  475. 


214  EFFECTS    OF    BAPTISM    IN    INFANTS. 

are  partakers  in  baptism  of  its  full  spiritual  blessing.  The 
doctrine  of  the  "Institution"  is  opposed  to  it.  And  I  have 
shown  that  one  at  least  of  the  principal  divines  of  the  period,  of 
Cranmer's  party,  (L.  Ridley,)  held  that  faith  was  a  necessary 
condition  of  their  acceptance  in  baptism. 

I  proceed  to  the  "  Necessary  Doctrine  and  Erudition  for  any 
Christian  Man." 

Here,  as  might  be  expected  from  the  account  already  given 
of  this  work,  we  find  the  language  in  which  the  doctrine  of 
Baptism  is  delivered,  like  the  rest,  changed.  The  valuable 
explication  of  the  Creed,  given  in  the  '■^Institution,''^  is  entirely 
REMOVED,  and  in  its  place  an  interpretation  of  a  totally 
different  theological  character  substituted.  And  as  the  articles 
on  "  the  Sacrament  of  the  Altar,"  the  Second  CommandmeHt 
(on  the  question  of  Images)  and  Justification,  are  all  altered 
(the  last  especially)  so  as  to  make  them  more  favorable  to  the 
Popish  doctrine ;  so  the  article  on  the  Sacrament  of  Baptism 
is  of  course  another  specimen  of  similar  alterations. 

Thus,  the  language  used  is,  that  by  baptism  infants  "  being 
offered  in  the  faith  of  the  Church  receive  forgiveness  of  their 
sin,  and  such  grace  of  the  Holy  Grhost,  that  if  they  die  in  the 
state  of  their  infancy,  they  shall  thereby  undoubtedly  be  saved." 
(Art.  on  Baptism,  p.  254.)  And  again,  "  As  for  infants,  it  is  to 
be  believed  -that  their  justification  is  wrought  by  the  secret 
operation  of  the  Holy  Ghost  in  their  baptism,  they  being  offered 
in  the  faith  of  tlie  Church."  (Art.  on  Justification,  p.  366.) 
And  the  same  declaration  is  of  course  made  as  to  the  necessity 
of  baptism  to  infants  for  their  salvation,  in  these  words,  "  Seeing 
that  out  of  the  Church  neither  infants  nor  no  man  else  can  be 
saved,  they  must  needs  be  christened  and  cleansed  by  baptism, 
and  so  incorporated  into  the  Church."  Art.  on  Baptism,  p. 
255.)* 


•  After  the  words  "  thereby  undoubtedly  be  saved,"  in  the  quotation  givea 
above  from  p.  254,  there  followed  in  the  corresponding  passage  in  the  "  Institu- 
tion," the  words  "  and  else  not,"  which  are  hero  omitted.  This  omission  might, 
in  itself,  have  led  to  the  supposition  of  a  withdrawal  of  the  doctrine  of  the  absor 
lute  necessity  of  baptism  to  infants  for  salvation ;  but  this  pas.sage  in  p.  255 
negatives  such  a  8upp)8ition.  Nor  would  the  history  of  this  work  lead  us  to 
expect  such  a  withdrawal. 


EFFECTS    OF   BAPTISM   IN    INFANTS.  21<J 

The  language  is  here  changed  from  what  was  used  before. 
It  is  not  merely  said  that  infants  receive  grace  in  baptism  as 
well  as  adults,  which  all  but  Anabaptists  admit,  and  that  those 
who  die  in  infancy  are  thereby  saved,  (according  to  the  doctrine 
of  the  period,)  but  the  words  used  definitely  imply  that  all  receive 
forgiveness,  the  grace  of  the  Holy  Ghost,  and  justification,  of 
whom  such  as  die  in  infancy  are  thereby  saved. 

Nevertheless,  even  this  work  itself,  speaking  of  the  "  new 
iife  of  grace  and  the  Spirit,"  in  which  we  have  "  bound  ourselves 
by  baptjsm  "  to  "  walk  and  proceed,"  says, — 

"  Into  the  which  we  are  called  by  the  word  of  God,  and  by  due  faith 

AND    DUE   RECEIVING    OF    THIS    HOLY    SaCRAMENT    ARE    BROUGHT    AND 

SET  INTO  THE  SAME."     (p.  257.) 

These  contradictory  statements  are  to  be  accounted  for,  I 
suppose,  from  the  difference  of  view  existing  in  those  that  were 
engaged  in  drawing  up  this  work. 

It  must  be  observed,  also,  that  in  the  "  Necessary  Doctrine," 
as  well  as  in  all  the  preceding  Formularies,  in  the  case  of  adults 
coming  to  baptism,  faith  and  repentance  are  absolutely  required 
in  order  to  their  obtaining  the  baptismal  blessing.*"  No  such 
notion  is  countenanced,  even  in  these  semi-Popish  works,  as  the 
possibility  of  the  reception  of  any  spiritual  gift  in  baptism  by 
adults  who  come  to  that  rite  destitute  of  these  dispositions. 

It  would  hardly  be  necessary  to  point  attention  to  this  fact 
in  our  own  Church,  where  the  25th  Article  has  so  definitely 
settled  the  doctrine  of  our  Church  in  the  matter,  were  it  not 
for  the  lengths  to  which  the  Romanising  faction  that  has  lately 
sprung  up  among  us,  have  proceeded  in  this  among  other  points; 
one  of  its  principal  organs  having  the  effrontery  to  maintain, 
that  "  not  only  in  the  language  of  charity,  but  of  fact,  of  even 
an  impenitent  adult  coming  to  baptism,  it  may  with  truth  be 
said,  as  the  Church  of  England  says,  that  he  is  '  born  again,' 
and  '  grafted  into  the  body  of  Christ's  Church,'  that  he  is 
*  regenerate.' "  And  to  palliate  the  offensiveness  of  such  a 
statement,  it  is  added,  that  "  such  regeneration  and  salvation 


»  See  Art.  on  the  Sacrament  of  Baptism,  pp.  253,  254,  256,  and  Art.  on 
Jnstification,  p.  865.  The  passages  in  the  preceding  Formularies  have  been 
already  quoted. 


«J6  EFFECTS    OF    BAPTISM    IN    INFANTS. 

are  given  only  conceptionally,"  and  "  the  presence  of  sin  closes 
instantly  round  the  baptismal  seed,  and  renders  it  unfruitful, 
and  prevents  bis  sins  being  actually  forgiven."*  So  that  the 
man  is  maintained  to  be  truly  born  again  and  regenerate,  &o., 
though  his  sins  are  not  forgiven  him  ;  and  the  almost  blasphe- 
mous assertion  is  made,  that  even  a  wicked  hypocrite  coming 
to  baptism  is  necessarihj  a  recipient  of  Divine  grace  ! 

The  object  of  all  this  is,  to  get  rid  of  an  argument  which 
admits  of  no  reasonable  reply  ;  namely,  that  as  these  terras  are 
used  in  the  Service  for  Adult  Baptism  hypothetically,  (as  the 
Bishop  of  Exeter  himself  admits  in  his  recent  Charge,)  so  they 
may  fairly  be  interpreted  in  a  similar  way  in  the  Service  for 
Infant  Baptism.  The  author  of  the  above  passages  thinks  to 
take  a  short  road  to  an  answer,  by  denying  that  even  in  the 
Service  for  Adult  Baptism  they  are  used  hypothetically. 

But  these  parties  are  in  fact  upon  the  horns  of  a  dilemma* 
If  they  take  this  ground,  they  are  refuted  by  the  25th  Article. 
If  they  admit  that  the  terms  are  used  hypothetically  in  one 
Service,  (as  the  Bishop  of  Exeter  is  compelled  to  do,)  it  follows 
that  they  may  fairly  be  so  interpreted  in  the  other. 

It  is  worth  notice,  also,  that  even  by  the  authors  of  the 


*  Christian  Remembrancer  for  October,  1848,  pp.  4&1,  492.  On  the  refer- 
ence made  in  support  of  this  notion  to  "  theology  of  the  schools,"  much  might  be 
said  if  it  were  worth  while  to  do  so,  as  the  reader  may  judge  from  chapter  2. 
above.  But  it  is  sufficient  here  to  remark,  that  to  send  us  to  the  Schoolmen  iot 
an  interpretation  of  the  Formularies  of  our  Church,  shows  only  the  deplorable 
ignorance  oi  the  writer  as  to  the  views  of  our  Reformers.  The  gross  and  palpable 
misrepresentations  upon  which  the  article  is  founded  render  any  formal  reply  to 
it  wholly  unnecessary  ;  but  one  passage  so  thoroughly  shows  the  complete  disre- 
gard to  truth,  and  also  the  ignorance  or  worse  than  ignorance  of  the  writer  of  the 
article,  that  it  may  be  well  to  notice  it.  Speaking  of  the  theology  of  the  Schools, 
the  writer  adds,  "  A  department  of  divinity,  in  which  Mr.  Goode  is  as  ill-read  as 
some  of  his  opponents  are  content  and  desirous  to  remain  in  Mr.  Goode' s  foreign 
Protestants."  Now  the  writer  of  this  has  not  the  slightest  knowledge  on  which 
to  ground  tliis  assertion,  and  therefore  made  it  merely  to  damage  an  adversary, 
careless  whether  it  was  true  or  not,  and  the  imputation  implied  happens  to  be 
Contrary  to  the  truth.  But  the  reason  why  I  notice  the  passage  is,  to  show  how 
completely  the  writer  is  convicted  out  of  his  own  mouth,  (when  he  thus  speak* 
of  the  foreign  Protestants,)  of  bemg  totally  opposed  in  doctrine  to  our  Reformers 
and  early  divines,  who  openly  avowed  their  agreement  in  doctrine  with  the  for^ 
eign  Reformed  Churches.     The  weapons  of  Romanizers  are  ahvays  the  same. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  217 

"Necessary  Doctrine,"  "  the  children  of  Christian  men  "*  only 
are  contemplated  as  fit  subjects  for  baptism. 

Before  I  conclude  this  Chapter,  it  may  be  well  to  show,  that 
our  Church,  though  she  has  not  given  any  sentence  upon  the 
state  of  unbaptized  infants,  has  at  least  relinquished  the  affirma- 
tion, that  baptism  is  necessary  to  the  salvation  of  infants.  In 
all  the  Formularies  we  have  been  considering,  this  affirmation 
is  unhesitatingly  made ;  and  the  idea  seems  to  be  sanctioned 
in  the  first  Liturgy  of  1549,  in  which,  in  the  first  payer  in  the 
Baptismal  Service,  occur  the  following  words, — "  that  they, 
being  delivered  from  thy  wrath,  may  be  received  into  the  ark 
of  Christ's  Church,  and  so  saved  from  perishing-."  In  the 
revision  of  the  Liturgy,  published  in  1552,  the  words  "  and  so 
saved  from  perishing  "  were  omitted  ;  a  significant  intimation 
of  a  change  of  view. 

We  have  also  decisive  evidence,  that  at  the  period  of  the 
revision,  Cranmer  at  least  did  not  hold  the  doctrine  of  the 
necessity  of  baptism  for  the  salvation  of  infants.  For  in  the 
"  Reformatio  Legum,"  compiled  under  his  superintendence  and 
corrected  by  him,  the  notion  is  very  decisively  condemned  as 
superstitious  and  impious,  in  the  following  words. 

'•  We  ought  also  to  consider  as  impious  the  scrupulous  superstition 
of  those  who  so  entirely  confine  the  grace  of  God  and  the  Holy  Spirit  to 
the  elements  of  the  Sacraments  as  openly  to  affirm  that  no  infant  of  Chris- 
tians will  obtain  eternal  salvation  who  shall  have  died  before  he  could  be 
brought  to  baptism ;  which  we  consider  to  be  far  otherwise.  For  salvation 
is  taken  away  from  those  only,  who  despise  this  sacred  font  of  baptism,  or 
through  pride  or  contumaciousness  revolt  from  it :  and  since  this  unreason- 
ableness does  hot  fall  in  with  the  age  of  children,  nothing  can  be  deter- 
mined against  their  salvation  by  the  authority  of  the  Scriptures ;  nay,  on 
the  contrary,  since  the  general  promise  comprehends  such  children  within 
it,  we  ought  to  entertain  the  highest  hope  of  their  salvation."! 


*  Art.  on  Baptism,  p.  254. 

f  niarum  etiam  impia  videri  debet  scrupulosa  superstitio,  qui  Dei  gratiam  et 
Spiritum  Sanctum  tantopere  cum  Sacramentorum  elementis  coUigant,  ut  plane 
aflBrment,  nullum  Christianorum  infantem  aeternam  salutem  esse  consequuturum, 
qui  prius  a  morte  fuerit  occupatus,  qu^m  ad  Baptismum  adduci  potuerit:  quod 
longe  secus  habere  judicamus.  Salus  enim  illis  solum  adimitur  qui  sacrum  huno 
Baptismi  font  em  contemnunt,  aut  superbia  quandam  ab  eo,  vel  contumacia  resil- 
iunt :  quae  im  portunitas  cum  in  puerorum  setatem  non  cadat,  nihil  contra  salutem 
illorum  authoritate  Scripturamm  decemi  potest ;  immo  contra,  cilm  illos  communi* 


218  EFFECTS   OF    BAPTISM   IN   INFANTS. 

This  shows  that  the  alteration  in  the  Baptismal  Service 
was  intentional ;  and,  considering  the  supremacy  of  Cranmer's 
authority  at  that  time  in  ecclesiastical  matters,  may  be  taken 
as  decisive  evidence,  that  the  doctrine  previously  maintained 
was  then  relinquished  as  a  doctrine  of  the  Church,  though  no 
dogmatic  statement  was  published  on  the  subject. 

promissio  pueros  in  se  comprekendat,  optima  nobis  spes  de  illorum  salute  concipi- 
enda  est.     (Reform.  Leg.  Eccles. ;  De  hasres.  c.  18,  p.  17.  Ed.  1640.) 


CHAPTER  VTI. 

THE  DOCTRINE  OF  OUR  LEADING  REFORMERS  AND  DIVINES 
DURING  THE  REIGNS  OF  EDWARD  VI.  AND  ELIZABETH,  AND 
THE  EARLIER  PART  OF  THAT  OF  JAMES  I.,  ON  THE  SUBJECT 
OF    THE    EFFECTS    OF    BAPTISM    IN    INFANTS. 

I  NOW  proceed  to  a  review  of  some  of  the  direct  testimonies 
which  the  works  of  our  early  divines  afford  us  as  to  their 
doctrine  on  the  subject  of  baptism  ;  and  much  is  it  to  be 
regretted  that  their  remains  are  not  more  abundant,  as  in  that 
case  we  should  be  able,  (as  is  evident  from  the  general 
character  of  their  theology,)  considerably  to  multiply  the 
amount  of  evidence  given  below  for  the  view  maintained  in 
this  work.  But  the  weight  of  the  testimonies  which  can  be 
produced,  so  far  as  respects  the  question  of  number,  must  be 
judged  by  the  number  and  character  of  the  works  that  remala 
to  us  of  the  period  inquired  into.  And  the  only  important 
question  left  is,  what  evidence  (if  any)  of  a  contrary  kind  can 
be  produced /row  the  period  of  the  reigns  of  Edward  VI.  and 
Elizabeth.  It  is  very  immaterial  what  any  of  our  divines 
may  have  maintained  on  the  subject  after  that  period.  It  is 
a  matter  of  history,  that  while  the  theology  of  our  Church,  as 
far  as  regards  its  standards  of  doctrine,  remained  the  same, 
the  views  prevalent  among  the  great  body  of  its  divines  became 
then  very  different  from  what  they  had  previously  been.  Now 
whether  this  change  was  for  the  better  or  the  worse,  or  how 
far  it  was  within  the  limits  of  the  words  of  our  Formularies, 
are  questions  which  I  shall  not  here  stop  to  discuss.  What 
we  are  now  endeavoring  to  ascertain  is,  what  was  the  mean- 
ing originally  attached  to  our  Formularies,  by  those  who  put 


220  EFFECTS    OF    BAPTISM    IN    INFANTS. 

them  forth,  or  first  adopted  them.  "We  appeal,  in  fact,  from 
the  interpretation  affixed  to  them  by  the  Laudian  party  in  our 
Church,  to  that  which  was  given  to  them  by  those  who  pre- 
ceded that  party  ;  and  who  have,  clearly,  on  various  grounds, 
especially  as  the  compilers  or  authors  or  original  promoters  of 
those  Formularies,  or  as  the  immediate  successors  of  such 
persons,  a  prior  claim  upon  our  regard. 

And  the  first  extracts  to  which  I  shall  call  the  attention  of 
the  reader,  are  from  a  document  which  originally  had  the 
highest  ecclesiastical  and  civil  sanction,  having  been  issued  by 
Royal  authority  in  the  reign  of  Edward  VL,  upon  the  advice 
of  Archbishop  Cranmer  and  the  approval  of  Bishop  Ridley, 
and  the  heads  of  the  Reformed  party  in  our  Church,*  namely, 

THE  CATECHISM  OF  1553. 

First,  let  us  observe  its  language  respecting  the  Sacrament 
of  Baptism. 

"  Master.  Tell  me  what  thou  callest  Sacraments. 

"  Scholar.  They  are  certain  customable  reverent  doings  and  ceremonies 
ordained  by  Christ ;  that  by  them  he  might  put  us  in  remembrance  of  his 
benefits,  and  we  might  declare  our  profession,  that  we  be  of  the  number 
of  them  which  are  partakers  of  the  same  benefits,  and  which  fasten  all 
their  affiance  in  him ;  that  we  are  not  ashamed  of  the  name  of  Christ,  or 
to  be  termed  Christ's  scholars. 

"  Master.  Tell  me  (my  son)  how  these  two  Sacraments  be  ministered  : 
Baptism,  and  that  which  Paul  calleth  the  Supper  of  the  Lord. 

"  Scholar.  Him  that  believeth  in  Christ,  professeth  the  Articles  of  the 
Christian  religion,  and  mindeth  to  be  baptized,  (I  speak  now  of  them  that 
be  grown  to  ripe  years  of  discretion,  sith  for  the  young  babes  their  parents,' 
or  the  Church's  profession  sufficeth,)  the  minister  dippeth  in,  or  washeth 
with  pure  and  clean  water  only,  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost :  and  then  commendeth  him  by  prayer  to  God,  into 
whose  Church  he  is  now  openly  as  it  were  enrolled,  that  it  may  please 
God  to  grant  him  his  grace,  whereby  he  may  answer  in  belief  and  life 
agreeably  to  his  profession." 

The  next  question  and  answer  relate  to  the  Lord's  Supper. 


*  See  Cranmer's  Works,  P.  Soc.  ed.  yol.  i.  p.  422,  and  vol.  ii.  p.  220 ;  and 
Ridley's  Works,  P.  Soc.  ed.,  pp.  226,  227.  This  Catechism  was  probably  -written 
by  Bishop  Ponet.  See  Letter  of  Sir  J.  Cheke  to  BuUinger  in  "  Orig.  Lett.  rel. 
to  Engl.  Reform.,"  published  by  the  Parker  Society,  p.  142. 


EFFECTS    OF   BAPTISM  IN  INFANTS.  221 

"  Master.  What  doth  baptism  represent  and  set  before  our  eyes  ? 

"  Scholar.  That  we  are  by  the  Spirit  of  Christ  new  born,  and  cleansed 
from  sin  :  that  we  be  members  and  parts  of  his  Church,  received  into  the 
communion  of  saints.  For  water  signifieth  the  Spirit.  Baptism  is  also  a 
figure  of  our  burial  in  Christ,  and  that  we  shall  be  raised  up  again  with 
him  in  a  new  life,  as  I  have  before  declared  in  Christ's  resurrection."* 

This  is  the  whole  account  given  of  Baptism  in  the  Cate- 
chism. The  doctrine  implied  might  safely  be  left  to  the 
judgment  of  the  reader.  But  other  portions  of  the  Catechism 
place  it  beyond  doubt. 

Thus,  in  the  following  passage,  faith  is  clearly  made 
essential  to  the  regeneration  of,  at  least,  adults. 

"  Master.  WTiy  dost  thou  call  God  Father  ? 

"  Scholar.  For  two  causes  :  the  one,  for  that  he  made  us  all  at  the  be- 
ginning, and  gave  life  unto  us  all :  the  other  is  more  weighty  ;  for  that  by 
his  Holy  Spirit,  and  by  faith,  he  hath  begotten  us  again :  making  us  his 
children  :  giving  us  his  kingdom  and  the  inheritance  of  life  everlasting, 
&c."t 

Moreover,  the  work  which  Baptism  is  here  said  to  "  repre- 
sent," is  performed  only  in  "  the  chosen  of  God,''  as  the 
following  passage  shows  us. 

"  Master.  Why  is  he  [the  Holy  Spirit]  called  holy  ? 

"  Scholar.  Not  only  for  his  own  holiness,  but  for  that  by  him  are  made 
holy  the  chosen  of  God  and  members  of  Christ.  And  therefore  have  the 
Scriptures  termed  him  the  Spirit  of  sanctification  or  making  holy. 

"  Master.  Wherein  consvsteth  this  santification  ? 

"  Scholar.  First,  we  be  new  gotten  by  his  inward  motion.  And  there- 
fore, said  Christ,  we  must  be  new  born  of  water  and  of  the  Spirit."$ 

Arid  the  true  Church  of  Christ,  the  Church  of  the  Creed,  is 
considered  as  consisting  of  those  only  who  are  thus  sanctified, 
so  that  no  other  of  the  baptized  are  supposed  to  be  true 
members  of  Christ,  the  true  Church  consisting  of  the  scattered 
but  spiritually  united  body  of  the  truly  faithful. 

"  To  the  furnishing  of  this  commonwealth  [the  Church],"  it  says, 
"  belong  all  they  as  many  as  do  truly  fear,  honour,  and  call  upon  God, 
wholly  applying  their  mind  to  holy  and  godly  living ;  and  all  those  that 
putting  all  their  hope  and  trust  in  him,  do  assuredly  look  for  the  bliss  of 
everlasting  life."^ 

*  Liturgies,  Ac,  of  Edw.  VI.,  P.  Soc.  ed.,  pp  616,  517. 

t  lb.  p.  501.  :^  lb.  p.  614. 

§  lb.  p.  611.    See  also  p.  87  above. 


S22  EFFECTS    OF    BAPTISM    IN    INFANTS. 

"  The  Church,  which  is  an  assemhly  of  men  called  to  everlasting 
salvation,  is  both  gathered  together  and  governed  by  the  Holy  Ghost,  of 
whom  we  even  now  made  mention.  Which  thing,  sith  it  cannot  be  per- 
ceived by  bodily  sense  or  light  of  nature,  is  by  right  and  for  good  reason 
here  reckoned  among  things  that  are  known  by  belief.  And,  therefore, 
this  calling  together  of  the  faithful  is  called  universal  because  it  is  bound 
to  no  one  special  place.  For  God,  throughout  all  coasts  of  the  world,  hath 
them  that  worship  him  :  which,  though  they  be  far  scattered  asunder  by 
divers  distance  of  countries  and  dominions,  yet  are  they  members  most 
nearly  joined  of  that  same  body,  whereof  Christ  is  the  head  :  and  have 
one  Spirit,  faith,  sacraments,  prayers,  forgiveness  of  sins,  and  heavenly 
bliss,  common  among  them  all;"  &c.* 

I  proceed  to 

ARCHBISHOP  CRANMER; 

Archbishop  of  Canterbury  from  1533  till  deprived  by  Mary. 
Martyred  in  1555. 

Here  I  must  first  recall  to  the  recollection  of  the  reader  the 
passages  quoted  in  the  last  Chapter  from  the  "  Institution  of  a 
Christian  Man,"t  published  in  1537,  in  the  drawing  up  of 
which  work  Cranmer  had  the  principal  hand,  and  which 
(though  containing  much  Papistical  doctrine  which  Cranmer 
afterwards  wholly  abandoned)  contains  also  some  very  remarka- 
ble passages  bearing  upon  the  subject  of  this  work.  Respect- 
ing this  treatise,  however,  I  refer  the  reader  (to  prevent  repe- 
tition) to  what  I  have  already  said  in  a  previous  page. 

Another  work  connected  with  Cranmer's  name,  from  which 
passages  are  often  quoted  by  those  who  uphold  the  doctrine  of 
the  universal  spiritual  regeneration  of  infants  in  baptism,  is  a 
Catechism  put  forth  by  him  in  1548,  and  translated  from  one 
published  originally  in  German,  and  translated  by  Justus 
Jonas  into  Latin,  which  Latin  translation  appeared  in  1539. 
It  has  been  recently  reprinted  at  Oxford,!  with  a  preface  by 
the  late  learned  Professor  Burton,  giving  an  account  of  its 
history,  which  renders  it  unnecessary  for  me  to  dilate  upon 
that  point.  The  Justus  Jonas  who  translated  it  into  Latin  is 
considered  by  Professor  Burton  to  have  been  Justus  Jonas 
senior^  the  intimate  friend  and  companion  of  Luther  :  not  (as 


*  lb.  pp.  614,  516.  f  See  pp.  208  et  b.  above. 

X  Oxf.  1829.  8vo. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  223 

Strype  conjectures)  Justus  Jonas  junior,  who  came  over  to 
this  country,  and  was  for  a  time  with  Archbishop  Cranmer  at 
Lambeth.  I  would  observe,  therefore,  that  the  translator  of 
it  into  Latin  was  one  of  Luther's  assistants  at  the  Conference 
between  Luther  and  Bucer  at  Wittenberg  in  1536,  of  which 
an  account  has  already  been  given  ;*  the  name  of  Justus 
Jonas  standing  next  to  that  of  Luther  in  the  subscriptions  to 
that  Conference.t  The  Catechism  was  originally  published 
in  German,  by  George,  Marquis  of  Brandenburg,  for  the  use 
of  his  own  territories  and  of  Nuremberg.  Professor  Burton 
remarks,  that  "  of  this  German  original  no  copy  has  yet  been 
discovered ;  but  there  are  good  reasons  for  thinking,  that  it 
was  one  of  the  numerous  Catechisms  which  appeared  in  Ger- 
many about  this  period,  and  which  were  framed  upon  the 
model  of  Luther's  Shorter  Catechism. "t  Dr.  Todd,  of  Trinity 
College,  Dublin,  however,  has  since  been  fortunate  enough  to 
obtain  a  copy,  which  he  has  deposited  in  the  Library  of  his 
College.  It  was  printed  at  Nuremberg  in  small  folio  in  1536. 
That  the  Marquis  of  Brandenburg  followed  the  doctrine  of 
Luther  in  such  matters  is  evident  from  the  "  Kirchen  Ord- 
nung,"  or  Ecclesiastical  Regulations  he  published  for  the  use 
of  his  dominions  in  1533,  in  which  the  Baptismal  Service 
published  by  Luther  a  few  years  before,  occurs  verbatim.^ 

Now,  Luther's  doctrine  at  this  period,  as  delivered  in  his 
Larger  Catechism,  I  have  already  pointed  out.ll  We  may  be 
prepared  therefore  to  find,  that  the  doctrine  of  this  Branden- 
burg Catechism,  (by  whomsoever  drawn  up,  for  its  author  is 
not  known,)  translated  into  Latin  by  Luther's  friend  and  fellow- 
laborer  Justus  Jonas,  (his  assistant  at  the  Wittenburg  Confer- 
ence in  1536,)  corresponds  with  that  of  Luther  himself  at  that 
period.     And  such  we  shall  find  to  be  the  case.H 


*  See  pp.  174  et  seq.  above. 

f  See  Bucceri  Scripta  Anglicana,  pp.  667,  668.  %  Pref.  p.  viii. 

§  Professor  Burton  remarks,  that  this  book,  "  from  the  account  given  of  it  by 
Seckendorf,  (Hist.  Luth.  vol.  2.  pp.  71,  72,)  might  be  thought  to  have  contained 
the  very  Catechism  -which  is  now  under  consideration."  (Pre£  p.  viii.)  This, 
however,  is  not  the  case.  A  copy  of  the  book  is  lying  before  me  as  I  write,  and 
it  certainly  does  not  contain  the  Catechism. 

I  See  pp.  170, 171,  above. 

^  Were  it  necessary  a  question  might  justly  be  raised  how  fer  Cranmer  is 


224  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Now  true  it  is,  that  this  Catechism  says,  that  "  the  second 
birth  is  by  the  water  of  baptism ;"  (p.  182,  Oxf.  ed.)  and  that 
by  it  "  we  be  born  again  to  a  new  and  heavenly  life,  and  be 
received  into  God's  Church  and  congregation,  which  is  the 
foundation  and  pillar  of  the  truth,"  (p.  183 ;)  and  that 
it  has  other  similar  passages.  But  with  these  statements, 
which  are  perfectly  general,  must  be  compared  such  declara- 
tions as  the  following  occurring  in  the  context. 

"  These  new  affections  and  spiritual  motions  arc  in  the  souls  of  such  as 
ARE  born  again  by  baptism,  but  they  be  unknown  to  worldly  men,  and  such 
as  be  not  led  by  the  Spirit  of  God."  (p.  189.) 

Here,  evidently,  a  distinction  is  drawn  between  the  baptized ; 
of  whom  some  are  considered  to  be  born  again,  and  others  not 
so,  but  as  remaining  "  worldly  men ''  to  whom  the  "  affections, 
and  spiritual  motions  "  which  characterize  the  regenerate  are 
"  unknown." 

And  in  various  passages,  (according  to  the  well  known  doc- 
trine of  Luther,)  faith  is  spoken  of  as  essential  to  the  salutary 
effect  of  baptism. 

"  All  these  things  doth  baptism  work  in  us,  when  we  believe  in  Christ. 
And  therefore  Christ  saith,  "  He  that  will  believe  and  be  baptized,  shall 
be  saved.     But  he  that  will  not  believe,  shall  be  damned."  (p.  189.) 

"  Peradventure  some  ■will  say,  How  can  water  work  so  great  things  ? 
To  whom  I  answer,  that  it  is  not  the  water  that  doth  these  things,  but  the 
Almighty  word  of  God  (which  is  knit  and  joined  to  the  water)  and  faith 
which  receiveth  God\<i  word  and  promise ?''  (p.  190.) 

"  When  you  shall  be  asked,  What  availeth  baptisrn  ?  you  shall  answer, 
Baptism  worketh  forgiveness  of  sin,  it  delivereth  from  the  kingdom  of  the 
devil  and  from  death,  and  giveth  life  and  everlasting  salvation,  to  all  them 

<Aaf  6e/ieve  these  words  of  Christ  and  promise  of  God." "If  a  man 

ask  you,  How  can  water  bring  to  pass  so  great  things  ?  ye  shall  answer, 
Verily  the  water  worketh  not  these  things,  but  the  word  of  God,  which  is 
joined  to  the  water,  and  faith,  which  doth  believe  the  word  of  GodP  (p. 
191.) 

First  of  all,  the  Holy  Ghost  provoketh  and  stirreth  up  men  to  preach 
God's  word.  Then  he  moveth  men's  hearts  to  faith,  and  calleth  them  to 
baptism,  and  then  by  faith  and  baptism  he  worketh  so,  that  he  maketh  us 
new  men  a  gain.     And  when  we  be  thus  newly  born  and  made  again,  and 

responsible  for  the  statements  of  this  Catechism,  as  there  are  certainly  some  pas- 
sages in  it  contrary  to  his  own  views,  even  at  the  period  of  its  publication  ;  as,  for 
instance,  that  there  are  three  sacraments,  (p.  183.  Oxf.  ed.)  But  it  seems  hardly 
worth  while  to  raise  thi^  queslion. 


EFFECTS  OF  BAPTISM   IN   INFANTS.  228 

be  become  the  children  of  God,  then  the  Holy  Ghost  doth  dwell  in  us  imd 
make  us  holy  and  godly,  &c."  (p.  122.) 

Consequently,  notwithstanding  the  general  statements  as 
to  the  benefits  of  baptism,  faith  is  made  essential  to  the  gift  of 
regeneration.  And  even  if  we  held  that  adults  only  are  capa- 
ble of  faith,  still  the  limitation  shows  that  the  general  state- 
ments are  not  to  be  understood  as  excluding  all  consideration 
of  qualification  in  the  party  baptized,  and  therefore  not  as 
excluding  it  in  the  case  of  infants,  whatever  their  particular 
qualification  may  be.  But  the  fact  is,  as  we  have  seen,  that 
the  doctrine  of  Luther  (which  this  Catechism  is  considered  as 
following)  was,  that  infants  are  capable  of  faith,  and  that 
faith  is  requisite  in  them  as  well  as  in  adults,  in  order  that 
they  may  receive  a  salutary  effect  from  baptism. 

The  meaning,  therefore,  of  the  passages  stating  the  value 
and  efficacy  of  baptism,  is  plain.  They  speak  of  the  ordinance 
as  Buoer  himself  does,  and  as  he  maintains  that  Scripture 
speaks  of  it,  namely,  as  it  is  when  its  full  end  and  purpose 
are  fulfilled  in  it,  which,  the  context  states,  happens  only  in 
the  case  of  fit  recipients. 

And  in  another  part  of  the  same  Catechism  the  true  Church 
is  (according  to  the  general  doctrine  of  the  Reformers)  limited 
to  those  who  have  true  faith  and  will  be  saved  ;  so  that  none 
become  by  baptism  members  of  this  Church  but  those  that  are 
saved  ;  which  again  shows  that  baptism  was  not  considered  as 
always  producing  this  effect.     Thus  it  speaks, — 

"  I  believe  the  Holy  Catholic  Church,  that  is  to  say,  all  godly  and 
Christian  men  must  believe,  that  the  Gospel  or  doctrine  of  God's  grace 
through  the  merits  of  our  Saviour  Jesus  Christ,  is  never  in  vain  published 
in  the  world,  or  sowed  abroad  without  fruit,  but  ever  there  is  found  some 
company  of  men,  or  some  congregation  of  good  people  which  believe  the 
Gospel  and  be  saved.  And  this  company  of  men  which  believeth  the  Gospel, 
although  here  upon  earth  they  be  severed  in  sundry  places,  yet  are  they 
called  one  Holy  Catholic  or  Universal  Church  of  Christ,  that  is  to  say,  a 
multitude,  congregation,  or  company  of  Christian  people.  For  this  word, 
Church,  doth  not  here  betoken  a  temple  or  church  builded  of  timber  and 
stone,  but  it  signifieth  a  company  of  men  lightened  with  the  Spirit  of  Christy 
which  do  receive  the  Gospel,  and  come  together  to  hear  God's  word,  and  to 
pray.  And  this  Christian  Church  is  a  communion  of  saints,  that  is  to  say, 
all  that  be  of  this  communion  or  company  be  holy,  and  be  one  holy  body 
under  Christ  their  head ;  they  be  one  holy  congregation  or  assembly.   And 

15 


326  EFFECTS    OF    BAPTISM  IN    INFANTS, 

this  congregation  receiveth  of  their  Head  and  Lord  Jesus  Christ,  all  spiritual 
riches  and  gifts  that  pertain  to  the  sanctification  and  making  holy  of  th© 
same  body.  And  these  ghostly  treasures  be  common  to  the  whole  body^ 
and  to  every  member  of  the  same.  For  he  that  is  unfeignedly  a  faithful 
and  godly  man,  is  made  partaker  of  these  benefits.  And  these  are  the  said 
gifts,  which  be  common  to  the  whole  Church  of  Christ,  and  to  every  member 
of  the  same."* 

From  this  Catechism  let  us  proceed  to  Cranmer's  own 
works. 

Of  course  it  will  be  easy  to  find  in  them  statements  which, 
speaking  of  baptism  in  the  abstract,  connect  regeneration 
with  it.f  But,  in  the  context,  or  elsewhere,  he  strictly  limits 
the  salutary  effect  of  the  Sacrament  to  those  who  receive  it 
worthily  or  with  faith.  The  following  passage  will  abundantly 
show  us  the  meaning  of  his  phraseology  on  this  subject. — 

"  This  word  '  Sacrament,'  "  he  says,  "  I  do  sometimes  use for 

the  Sacramental  bread,  water,  or  wine And  sometime  by  this  word 

'  Sacrament,'  I  mean  the  whole  ministration  and  receiving  of  the  Sacraments, 
either  of  baptism  or  of  the  Lord's  Supper :  and  so  the  old  writers  many  times 
do  say,  that  Christ  and  the  Holy  Ghost  be  present  in  the  Sacraments;  not 
meaning  by  that  manner  of  speech,  that  Christ  and  the  Holy  Ghost  be  present 
in  the  water,  bread,  or  wine,  (which  be  only  the  outward  visible  Sacraments,) 
but  that  in  the  due  ministration  of  the  Sacraments  according  to  Christ's 
ordinance  and  institution,  Christ  and  his  Holy  Spirit  be  truly  and  indeed 
present  by  their  mighty  and  sanctifying  power,  virtue,  and  grace,  in  all  them 
that  worthily  receive  the  same.X 

And  thus  he  continually  speaks ;  as,  for  instance,  in  the 
following  passages : — 

"  Although  Christ  in  his  human  nature,  substantially,  really,  corporally, 
naturally,  and  sensibly,  be  present  with  his  Father  in  heaven,  yet  sacra- 
mentally  and  spiritually  he  is  here  present.  For  in  water,  bread,  and  wine, 
he  is  present,  as  in  signs  and  sacraments ;  but  he  is  indeed  spiritually  in 
those  faithful  Christian  people,  which  according  to  ChrisVs  ordinance  be 
baptized,  or  receive  the  holy  communion,  or  unfeignedly  believe  in  him.^^ 

Therefore,  as  in  baptism  those  that  come  feignedly,  and  those  that  com© 
unfeignedly,  both  be  washed  with  the  Sacramental  water,  but  both  be  not 
washed  with  the  Holy  Ghost,  and  clothed  with  Christ :  so  in  the  Lord's  Supper, 
both  eat  and  drink  the  Sacramental  bread  aud  wine,  but  both  eat  not  Christ 


•  lb.  pp.  123,  124.  f  "Works,  P.  S.  ed.  vol.  i.  p.  45,  &e. 

X  Answer  to  Gardiner,  Preface.    See  Works,  P.  S.  ed.  i.  8. 
§  Answer  to  Gardiner,  Works,  i.  4t. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  227 

himself,  and  be  fed  with  his  flesh  and  blood,  but  those  only  which  worthily 
receive  the  Sacrament."* 

"  Whosoever  cometh  to  that  water  [i.  e.  baptism,]  being  of  the  age  of 
discretion,  must  examine  himself  duly,  lest  if  he  come  unworthily,  none 
otherwise  than  he  would  come  unto  other  common  waters,  he  be  not  renewed 
in  Christ,  but  instead  of  salvation  receive  his  damnation.'^^ 

And  the  following  passages  clearly  make  baptism  and 
regeneration  separable : — 

"  For  as  baptism  is  no  perfect  Sacrament  of  spiritual  regeneration, 
without  there  be  as  well  the  element^  of  water,  as  the  Holy  Ghost  spiritually 
regenerating  the  person  that  is  baptized,  which  is  signified  by  the  said 
water ;  even  so  the  Supper  of  the  Lord  can  be  no  perfect  Sacrament  of 
spiritual  food,  except  there  be  as  well  bread  and  wine  as  the  body  and  blood 
of  our  Saviour  Christ,  spiritually  feeding  us,  [which  he  held  to  be  the  case 
only  •with  the  faithful  recipient,]  which  by  the  said  bread  and  wine  is 
signified."! 

"All  that  be  washed  in  the  water,  be  not  washed  with  the  Holy 
Spirit."  $ 

And,  comparing  the  Sacraments  of  the  Old  and  New  Tes- 
taments, he  says, — "  Our  Sacraments  contain  presently  the 
very  things  signified,  no  more  than  theirs  did"^ 

Itforeover  all  that  are  spiritually  regenerated  are  undenia- 
bly made  members  of  the  true  Church  of  Christ ;  but  accord- 
ing to  Cranmer,  that  church  consists  only  of  the  elect,  and  all 
its  members  persevere  to  the  end.  For  he  says  (precisely  lilie 
the  "  Institution,") 

"  And  yiet  I  know  this  to  be  true,  that  Christ  is  present  with  his  holy 
Church,  which  is  his  holy  elected  people,  and  shall  be  with  them  to  the 
world's  end,  leading  and  governing  them  with  his  holy  Spirit,  and  teaching 
them  all  truth  necessary  for  their  salvation.  And  wheresoever  any  such 
be  gathered  together  in  his  name,  there  is  he  among  them,  and  he  shall  not 
suffer  the  gates  of  hell  to  prevail  against  them.  For  although  he  may 
suffer  them  by  their  own  frailness  for  a  time  to  err,  fall,  and  to  die,  yet 
finally  neither  Saian,  hell,  sin,  nor  eternal  death,  shall  prevail  against 
them.^^ 

Now,  although  the  case  of  infants  is  not  expressly  referred 
to  by  Cranmer,  yet  it  is  obvious,  that  these  limitations  show, 
that  the  general  statements  made  by  him»respecting  the  bless- 

•  lb.  i.  221.  f  lb.  Answer  to  Smith,  i.  37S. 

X  Answer  to  Gard.  ib.  i.  304.  §  lb  206. 

jj  lb.  16.  ^  Answer  to  Smith,  ib.  i.  876, 


EFFECTS    OF    BAPTISM    IN    INFANTS. 

ings  connected  with  baptism,  are  to  be  understood  as  referring 
to  it,  when  fulfilling  the  purpose  for  which  it  was  instituted 
by  God  in  the  case  of  the  true  members  of  his  Church.     The 
fitness  or  worthiness  of  the  recepient  is  supposed  in  such  state- 
ments.    It  is  clear,  therefore,  that  the  case  of  infants  is,  in  its 
measure,  atfected  by  such  limitations  as  much  as  that  of  adults. 
We  have  no  right  to  say,  These  general  statements  must,  we 
admit,  be  understood  with  an  implied  condition  in  the  case  of 
adults,  but  they  are  to  be  understood  as  applying  universally 
to  all  infants.     For  this  involves  an  assumption  as  to  the  uni- 
versal worthiness  of  infants,  which,  however  general  among 
Romish  divines,  is  entirely  opposed  to  the  views  of  the  Reform- 
ers and  early  Protestant  divines,  both  in  this  country  and  on 
the  Continent.     I  quite  admit  that  some  of  our  later  divines 
have  advocated  the  doctrine  laid  down  by  the  scholastic  writers 
of  the  fifteenth  century,  that  the  Sacraments  confer  grace 
upon  all  that  do  not  oppose  the  obstacle  of  mortal  sin,  {non 
ponentihus  obicem  mortalis  peccati,)  and  therefore  upon  all 
infants  without  exception.     But  I  challenge  any  one  to  show 
that  this  was  the  doctrine  of  our  Reformers  and  early  Pro- 
testant divines ;  and  I  will  give  them  to  the  end  of  the  six- 
teenth century  for  authorities  on  the  subject.     That  the  view 
was  maintained  here,  by  some  among  us,  at  the  period  when 
the  prevailing  tone  of  theology  in  our  Church  began  to  change 
in  the  time  of  Laud,  I  am  not  anxious  to  deny.     And  that  the 
Laudian  Bishops  who  managed  matters  at  the  Savoy   Confer- 
ence  at   the  Restoration,  and   inflicted  by  their  harsh    and 
uncharitable  conduct  an  irreparable  blow  upon  the  Church, 
from  which  it  has  never  recovered,  and  never  will  recover, 
openly  advocated  the  doctrine,  is  no  doubt  perfectly  true.  But 
it  is  equally  true,  that  such  a  notion  is  diametrically  opposed 
to  the  doctrine  of  our  Reformers  and  early  divines.     And 
(though  I  am  anticipating)  I  will  at  once  show  the  reader, 
before  I  proceed,  that  I  am  not  speaking  without  authority 
when  I  say  this,  and  will  quote  the  words  in  which  one  of  our 
greatest  divines  has  spoken  on  this  subject.     Dr.  Robert  Abbot 
was  Regius  Professor  of  Divinity  at  Oxford  from  1612  to  1615, 
and  Bishop  of  Salisbury  from  1615  to  1617.     He  is  said  even 
by  Wood  (no  friend  to  theologians  of  his  school,)  td  have  been 


ES-^fJCfe   OP    BAPTISM    IN    INFANTS.  ^ 

"  A  profound  divine,  most  admirably  well  read  in  the  Father^j 
Councils,  and  Schoolmen;"*  and  is  called  by  Fuller,  "  one  of 
the  honors  not  only  of  that  See  [Salisbury]  but  of  the  Church 
of  England."t  In  his  reply  to  Thomson,  he  uses  the  follow- 
ing  language : — 

"  That  Papistical  saying  of  the  Scholastics,  which  is  the  foundation  of 
the  optts  operatunu,  which  nevertheless  is  here,  with  inconceivable  audacity-j 
put  forth  as  a  doctrine  of  the  Catholic  faith,  that  the  Sacraments  always 
confer  their  effect  upon  one  who  does  not  place  a  bar  in  the  way."$ 

And  our  learned  Bishop  Carleton,  (one  of  the  representa- 
tives of  our  Church  at  the  Synod  of  Dort,)§  after  refuting  the 
same  doctrine,  adds, — 

"  That  opinion,  which  teaches  that  Sacraments  confer  grace  upon  one 
Who  places  no  bar  in  their  way,  by  the  virtue  of  the  work  done,  without 
any  good  and  deserving  motion,  seems  to  have  arisen  about  the  age  of  Johil 
Sootus.  Aquinas  seems  to  have  added  some  stones  to  this  building  when 
he  taught,  '  that  the  Sacraments  of  the  New  Law  cause  grace  after  the 
manner  of  an  instrument.'  (3  par.  q.  62.  Artie.  1.)  These  words  gave 
occasion  to  the  Sophists  that  followed  to  philosophize  after  their  manner. 
But  Aquinas  has  nothing  about  the  work  done,  or  about  a  bar.  These 
tfaingB  seem  to  have  been  added  by  those  that  came  after.  And  thus  the 
Tridentine  creed,  like  a  patched  coat  made  up  of  many  and  various  rags, 
was  at  length  put  together  and  became  one.  Before  these  times  this 
opinion  was  unheard  of  in  the  Church  of  Rome."|l 

Consequently  our  divines  who  have  maintained  this  notion 


•  Ath.  Oxon.  5.  224.  t  ffist.  bk.  x.  p.  12. 

^  "  Papisticum  illud  Scholasticonun  pronunciatum,  quod  operis  operati  fun- 
amentum  est,  quod  hie  tamen  nescio  qua  fronte  tanquam  Catholicae  fidei  dogma 
proponitur, '  Sacramenta  semper  conferre  suum  effectum  non  ponenti  obicem.' ' 
In  Thomsoa  Diatribam,  c.  7.  p.  119.  Sub.  fin.  tract.  De  gratia  et  persev.  sanct. 
Lond.  1618.  4to. 

§  He  was  Bi^op  of  Llandaff  from  1617  to  1619,  and  of  Chichester  from  1619 
to  1«28. 

t  Opinio  ista,  quae  docet  sacramenta  conferre  gratiam  ex  vi  operis  operati 
sine  bono  motu  meritorio  non  ponenti  obicem,  circa  Joannis  Scoti  saeculum  enata 
videtur.  Aquinas  ad  banc  structuram  lapides  quosdam  attulisse  videtur,  quum 
docuerit :  '  Sacramenta  novae  legis  gratiam  causare  per  modum  instrumenti.'  (3 
Par.  q.  62.  Artie  1.)  Hsec  occasionem  Sophistis  insequentibus  dederunt  philoso- 
phandi  suo  more.  Verum  Aquinas  nihil  habet  de  opere  operato,  aut  de  obice. 
Hffic  addita  videntur  a  posterioribus.  Atque  ita  fides  Tridentina  tanquam  ramosa 
tunica  ex  multis  et  variis  panniculis  consarcinata  tandem  congesta  coaluit.  Ante 
hnpc  tempora  inaudita  erat  hsec  opinio  in  Ecclesia  Romana."  (Consensus  Eccles. 
Cathol.  contra  Tridentioos.  Franc.  1613.  Sra  p.  421,  422.) 


230  EFFECTS    OF    BAPTISM    IS   INFANTS. 

of  the  Sacraments  conferring  grace  ex  opere  operato,  upon  all 
nonponentibus  obicem,  have  placed  themselves  in  the  unenvia- 
ble position  of  supporting  the  corruptions  introduced  by  the 
later  Scholastic  divines,  and  confirmed  by  the  Tridentine, 
against  the  sounder  views  of  even  the  earlier  Scholastics  them- 
selves, v^ho  (as  we  have  already  seen  by  the  extracts  given  in 
a  preceding  chapter  from  Peter  Lombard*)  advocated  doctrine 
of  a  totally  different  kind.  Painful  indeed  is  it,  to  see  the 
way  in  which  a  large  body  of  our  divines  have,  for  a  long 
period,  retrograded  from  the  ground  taken  up  at  the  Reforma- 
tion, and  relapsed  into  various  Popish  errors.  And  still  more 
painful,  to  see  them  so  ill-informed  or  so  wanting  in  conscien- 
tiousness, as  to  turn  round  upon  the  true  successors  of  the 
Reformers,  and  (as  Bishop  Abbot  says,  nescio  qua  fronte) 
accuse  them  of  not  holding  the  doctrines  of  the  Formularies- 
drawn  up  by  those  very  men  whose  doctrine  these  accusers 
have  notoriously  deserted. 

I  have  thought  it  right  to  make  these  remarks  at  the  very 
outset  of  our  review  of  the  statements  of  our  early  divines  on 
the  subject  of  this  work,  in  order  that  the  reader  may  bear  in 
mind  throughout,  that  the  assertion, — ^that  the  Sacraments 
confer  grace  upon  all  not  putting  a  bar  in  the  way,  and  conse- 
quently that  the  general  statements  of  our  divines  as  to  the 
■effects  of  baptism,  though  to  be  understood  with  limitations  in 
the  case  of  adults,  are  to  be  considered  as  applicable  in  their 
full  force  to  all  infants, — is  wholly  unwarranted,  and  directly 
opposed  to  the  doctrine  of  our  most  learned  divines  of  the 
school  of  the  Reformers. 

It  is  undeniable,  (and  undisputed  among  us  but  by  a  few 
not  worth  notice,)  that  faith  and  repentance  are  absolutely 
necessary  in  an  adult  coming  to  baptisni,  that  he  may  expe- 
rience the  salutary  effects  of  that  ordinance  ;  and  consequently 
that  all  general  statements  as  to  the  effects  of  baptism  must 
be  interpreted  conditionally  in  his  case.  This  is  distinctly 
laid  down  in  Scripture,  and  from  it  by  our  Church  in  her  25th 
and  other  Articles.  So  therefore  in  the  case  of  infants,  it  is 
reasonable  to  conclude  that  there  is  a  distinction  in  the  eye  of 

"  See  pp.  49-62  above. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  23f 

Ood :  especially  when  we  remember,  that  a  large  number  of 
them  remain  to  the  end  of  their  lives  impenitent  and  unbe- 
lieving. Upon  what  such  a  distinction  may  be  grounded,  is 
another  question.  On  this  point  men  attached  to  different 
doctrinal  systems  will  take  different  views.  But,  clearly,  we 
have  not  the  smallest  right  to  assume,  that  Grod  will  in  all 
such  cases  confer  the  gift  of  spiritual  regeneration.  Scripture 
is  altogether  silent  upon  the  point.  And  so  (as  usual  where 
such  is  the  case)  is  our  Church.  But  when  we  find  her  speci- 
fically demanding  a  promise  of  future  faith  and  repentance  to 
be  exercised  by  the  child  when  grown  up,  and  giving  baptism 
to  none  likely  to  reach  that  age  without  that  promise  being 
made,  we  reasonably  infer,  that  she,  at  least,  limits  the  bap- 
tismal blessing  to  those  who,  as  adults,  fulfil  that  promise. 

The  faith  of  the  parent  is  accepted  on  behalf  of  the  child 
as  giving  it  a  title  to  baptism,  in  the  same  way  as  the  adult's 
profession  of  faith  is  accepted  as  his  title  to  baptism.  All  who 
profess  faith  and  repentance  are  entitled  to  baptism  at  our 
hands.  And  all  infants  brought  by  professedly  believing  parents 
are  similarly  entitled  to  it.  But,  in  both  cases,  some  receive 
it  without  profit,  and  we  leave  judgment  upon  this  point  to 
God.  The  faith  of  the  parent  does  not  entitle  the  child  to 
spiritual  regeneration  and  all  its  consequent  blessings.  Such 
a  supposition  would  be  as  unwarrantable  as  that  of  the  Jews 
of  old,  who,  because  they  were  the  seed  of  Abraham  and  were 
circumcised,  thought  that  they  must  in  consequence  be 
necessarily  the  children  of  God.  It  would  be  making  God's 
best  gifts  dependant  upon  the  course  of  human  generation  ;  for 
baptism  is  in  the  power  of  all.  But  the  seed  of  believing 
parents  are  baptized  as  the  children  of  the  Jews  were  circum- 
cised, and  out  of  them  God  has  a  seed  to  serve  him.  As  among 
the  Jews  there  were  some  that  had  the  true  circumcision  of 
the  heart,  and  the  others  had  only  the  outward  form  "  in  the 
letter ; "  so  among  us  there  are  some  who  have  the  true 
ablution  of  the  heart  and  renewing  of  the  Holy  Ghost,  and 
others  who  have  but  the  outward  sign.  And  in  the  case  of 
infants  we  leave  it  to  the  judgment  of  God  to  distinguish 
between  the  two,  and  moreover  to  pronounce  the  pounds  of 
the  distinction. 


)^  EFFECTS   OF   BAPTISM    IN"   INFANTS. 

No  doubt,  infants  are  so  far  interested  in  their  parents* 
faith,  that  they  may  be  reckoned  by  u»,  as  infants,  as  being 
jicceptable  in  the  eye  of  God  (the  Apostle  calling  them  holy ;) 
and  if  they  die  in  infancy,  are  jmrtakers,  as  suchy  of  the  full 
baptismal  blessing.  Nor  need  we,  1  think,  be  anxious  to 
<!leny,  that,  in  the  case  of  infants,  there  mat;  always  be 
bestowed  the  pardon  of  original  sin.  And  when  the  term 
regeneration  is  applied  in  this  sense,  by  those  who  speak  of 
the  universal  regeneration  of  infants  in  baptism,  and  the 
distinction  is  preserved  between  this  infantine  regeneration 
%nd  that  regeneration  of  heart  which  is  necessary  for  the  sal- 
vation of  an  adult,  then  (whether  or  not  we  agree  in  the  view 
taken)  it  seems  very  unnecessary  to  raise  a  further  contro- 
versy. But  that  spiritual  regeneration  of  the  heart  of  which 
Scripture  speaks,  and  which  sanctifies  the  adult,  is  a  gift  not 
conferred  by  God  in  consequence  of  a  parent's  faith,  but 
according  to  his  own  good  pleasure. 

To  return  then  to  Cranmer,  it  is  clear,  that  while  no 
direct  testimony  can  be  obtained  from  his  writings,  respecting 
the  particular  case  of  infants,  his  subject  not  leading  him  any 
where  to  this  point,  his  general  doctrine  is  directly  opposed 
to  the  view  that  all  infants  are  spiritually  regenerated  in 
baptism. 

Before,  however,  we  quit  the  writings  of  Archbishop  Cran- 
mer, there  is  another  work,  whose  testimony  on  this  subject 
ought  to  be  noticed,  which,  though  not  written  by  him,  was 
drawn  up  under  his  eye,  and  corrected  by  him,  namely,  the 
**  Reformatio  Legum  Ecclesiasticarum."  The  history  of  this 
work  I  have  already  noticed  in  a  fwmer  chapter,*  and  the 
authors  employed  to  write  it  are  a  pretty  plain  indication  of 
Cranmer's  sentiments.  Its  statements  are  (in  conformity 
with  the  usual  course  adopted  by  our  Reformers)  more  general 
and  indefinite  than  might  have  been  desired.  But  still  the 
doctrine  inculcated  is  sufficiently  clear  in  its  opposition  to 
modern  "  High  Church  "  notions. 

Thus,  speaking  of  errors  on  the  subject  of  Baptism  it 
•ays,— 

*  See  pp.  16  and  88,  above. 


EFFECTS   OF   BAPTISM    IN   INFANTS.  333 

"  Moreover  many  more  errors  are  heaped  up  by  others  on  the  subject 
of  Baptism,  which  some  regard  with  so  much  awe  and  wonder  as  to  believe 
that  the  Holy  Spirit  emerges  from  that  external  element  itself,  and  that 
his  influence,  power,  and  virtue  by  which  we  are  new  created,  and  the 
grace  and  other  gifts  proceeding  from  him,  swim  in  the  very  waters  of 
Baptism.  In  short  they  hold  that  our  whole  regeneration  is  due  to  that 
sacred  fount  which  is  manifest  to  our  senses.  But  the  salvation  of  our 
souls,  the  renovation  of  our  spirit,  and  the  blessing  of  adoption,  by  which 
God  acknowledges  us  as  sons,  proceed  from  the  divine  compassion  fiowii^ 
to  us  through  Christ,  as  also  from  the  promise  to  be  found  in  the  Holy 
Scriptures."* 

•The  work  then  proceeds  to  deny  the  necessity  of  baptism 
for  the  salvation  of  infants,  in  a  passage  already  quoted  in  a 
former  page.t 

Again  ;  its  definition  of  a  Sacrament  is  as  follows  )'— 

"  What  a  Sacrament  is.  A  Sacrament  (in  the  sense  in  which  we 
understand  it  in  this  place)  is  a  visible  sign  instituted  by  God,  by  which 
the  grace  brought  to  us  by  the  promises  and  merits  of  Christ,  and  the 
express  pardon  of  sins  remitted  through  them,  is  signed  and  sealed ;  which 
has  a  double  efiect  in  our  minds.  For  first  the  reception  of  those  external 
things  both  recalls  to  our  minds  the  value  of  the  effects  properly  attributed 
to  them,  a  recovery  of  our  salvation,  and  causes  us  openly  to  testify  to  its 
value ;  and  moreover  it  sharpens  and  excites  our  faith,  and  adds  strength 
to  it.  Moreover  it  unites  us  together  in  mutual  charity,  and  pours  forth 
the  fear  of  God  in  our  minds.  Lastly  it  rouses  us  to  sincerity  and  integrity 
of  life.  Of  this  kind  was  circumcision  in  former  times.  Now  Baptism 
and  the  Eucharist  have  succeeded  to  it."^: 

*  Plures  item  ab  aliis  cumulantur  errores  in  baptismo,  qiiem  aliqui  sic  attcnitt 
epectant,  ut  ab  ipso  illo  externo  credant  elemento  Spiritum  Sanctum  emei^re, 
vimque  ejus,  nomen  et  virtutem  ex  qua  recreamur,  et  gratiam  et  reliquax  ex  eo 
proficisceutia  dona  in  ipsis  baptismi  funticulis  innatare.  In  summa  totam  regeo' 
erationem  nostram  illi  sacro  puteo  deberi  volunt,  qui  in  sensus  nostros  incurrit 
Yerum  salus  animarum,  instauratio  spiritus,  et  beneficium  adoptionis,  quo  no* 
Deas  pro  filiis  agnoscit,  a  misericordia  divina  per  Ohristum  ad  nos  dimanante,  turn 
etiam  ex  promissione  sacris  in  Scripturis  apparente  proveniunt.  (Reform.  Leg^. 
Eccles.  Lend.  1640.  4to.  Tit  de  haeres.  18,  pp.  16,  17.) 

\  See  pp.  c  217,  218,  above. 

X  Quid  »it  Sacramentum.  Sacramentum  (quomodo  noe  illud  in  boo  loco 
capimus)  signum  est  institutum  a  Deo  quod  videri  potest,  quo  gratia  Christi 
promissis  et  meritis  ad  nos  profecta,  condonatioque  peccatorum  ipsis  remissorum 
expressa  consignatur,  quod  duplicem  in  animis  nostris  vim  habet.  Primum  enim 
borum  extemorum  snmptio,  et  attributarum  illis  proprie  virtutum  nobis  recuperatn 
ealutis  nostrie  pretlum  in  memoriam  revocat,  et  id,  ut  aperte  profiteamur,  efSdt, 
deinde  fldem  acuit,  et  ezuscitat,  et  illi  robor  addit.  Prseterea  charitate  nos  mutua 
cooBerit,  et  in  mentibus  nostris  Dei  timorem  eSundit    Postremo  vitiam  ad  sinw- 


234  EFFECTS   OF    BAPTISM    IN    INFANTS. 

The  description  here  given  of  the  nature  and  effects  of  the 
Sacraments  is  clearly  very  different  from  that  of  our  modern 
"  High-Church-men." 

The  requisites  to  a  Sacrament  are  thus  stated ; 
"  WTiat  is  to  be  sought  in  a  Sacrament.  For  the  perfection  of  a  Sacra- 
ment three  things  ought  to  concur.  The  first  is  a  manifest  and  notable 
mark  which  can  be  clearly  discerned.  The  second  is  the  promise  of  God, 
"which  is  represented  to  us  by  an  external  sign,  and  thus  plainly  confirmed. 
The  third  is  the  precept  of  God,  by  which  the  necessity  is  laid  upon  us  of 
partly  doing  those  things  and  partly  commemorating  them ;  and  since  these 
three  things  are  to  be  found  on  the  authority  of  the  Scriptures  only  in 
Baptism  and  the  Eucharist,  we  maintain  that  these  two  only  are  true  and 
proper  sacraments  of  the  New  Testament."* 

Baptism  is  defined  thus ; — 

"  What  Baptism  is.  Baptism  is  a  sacrament  by  which  our  second  birth 
is  sealed  to  us  by  external  washing,  and  pardon  of  sins  is  granted,  and  the 
influence  of  the  Holy  Spirit  is  poured  into  us,  as  is  contained  and  set  forth 
in  the  words  used  in  the  rite  of  Baptism,  that  our  faith  may  be  more 
elevated  and  perfect.  But  when  we  are  dipped  under  the  waters,  and  rise 
again  out  of  them,  Christ's  death  and  burial  are  first  brought  to  our  view, 
then  his  quickening  and  return  to  life,  that  we  may  bring  to  mind  by  these 
memorials  his  death  and  life,  and  openly  testify  that  sin  lies  dead  and 
buried  in  us,  and  that  the  new  and  salutary  Spirit  of  God  lives  again  and 
flourishes  in  us ;  and  that,  our  body  being  outwardly  washed  with  the 
external  waters,  our  souls  inwardly,  the  pollutions  of  sins  being  washed 
away,  raise  themselves  pure  and  thoroughly  cleansed  to  the  eternal  and 
heavenly  shores."t 

ram  et  integram  extimulat.    Ex  hoc  genere  circumcisio  priscis  temporibus  erat. 
Nunc  Baptismus  et  Eucharistia  successeruut.    (lb.  De  Saoram.  c.  1.  p.  28.) 

*  Quid  in  Sacramento  qumrendum  sit.  Ad  sacrament!  perfectionem  tria  con- 
currere  debent.  Primum  evidens  est  et  illustris  nota  quae  manifeste  cerni  possit. 
Secundum  est  Dei  promissum,  quod  externo  signo  nobis  repraesentatur,  et  plane 
confirmatur.  Tertium  est  Dei  praeceptum,  quo  necessitas  nobis  imponitur,  ista 
partim  facicndi,  partim  commemorandi :  qusB  tria,  cum  authoritate  Scripturarum 
in  Baptismo  solum  occurrant  et  Eucharistia,  nos  hitc  duo  sola  pro  veris  et  propriis 
Novi  Testamenti  Sacramentis  ponimus.     (lb.  c.  2.  pp.  28,  29  ) 

t  Quid  sit  Baptismus.  Baptismus  est  sacramentum,  quo  secunda  generatio 
nostra  nobis  externa  consignatur  conspersione,  veniaque  peccatorum  indulgetur, 
et  Spiritus  Sancti  virtus  infunditur,  quemadmodum  verbis  comprehensum  est  in 
Baptismo  propositis,  ut  erectior  in  nobis  et  per/ectior  esset  fides.  Dum  autem  in 
aquas  demergimur,  et  rursus  ex  illis  emergimus,  Christi  mors  primum  et  sepultura 
commendatur,  deinde  suscitatio  quidera  illius,  et  reditus  ad  vitam,  ut  istius  mortis 
et  vitffl  monumentis  recorderaur,  et  paUm  testificemur  peccatum  in  nobis  mortuum 
ot  sepultum  jacere,  sed  novum  et  salutarem  Dei  Spritum  reviviscere  in  nobis  et 
reflorcscere :  tinctoque  for^s  extemis  aquis  corpore,  nostras  intus  animas,  abstersis 


EFFECTS  OF  BAPTISM    IN    INFANTS.  235 

Here,  as  in  our  27th  Article,  the  previous  possession  of 
fidth  and  the  Holy  Spirit  is  supposed,  and  the  new  birth  is 
externally  sealed  by  baptism,  (externa  consignatur  consper- 
sione,)  pardon  and  grace  are  given,  and  there  is  a  revival  of 
the  work  of  Grod's  Spirit  within  us  (Dei  Spiritum  reviviscere 
in  nobis.)  These  words  probably  were  intended  to  apply  more 
particularly  to  the  case  of  adults.  And  that  of  infants  is  left 
to  be  inferred  from  them  by  analogy. 

In  this  work,  then,  we  have  another  illustration  of  Cran- 
mer's  views.  And  we  find  reason  to  draw  the  same  conclusion 
as  to  them,  as  that  to  which  his  other  works  have  led  us. 

It  is  worth  notice  also  that  when  a  treatise  of  Bullinger's 
on  the  Sacraments  was  shown  to  Cranmer  by  John  a  Lasco, 
he  urged  its  publication,  though  he  had  not  read  it,  observing 
that  Bullinger's  writings  "needed  no  inspection."*  Now 
though  this  fact  does  not  make  Cranmer  responsible  for  all 
Bullinger's  statements  in  that  work,  it  is  a  strong  testimony 
that  he  considered  Bullinger's  doctrine  on  the  subject  of  the 
sacraments  (which  must  have  been  well  known  to  him)  to  be 
sound.  And  what  that  doctrine  was,  needs  no  proof.  The 
reader,  however,  who  wishes  for  further  information  respecting 
it,  will  find  ample  extracts  a  few  pages  hence  from  his 
«  Decads."  t 


peccatonun  sordibus,  puras  et  perpurgatas  ad  aeternaB  et  ccelestes  oras  se  attol- 
lere.    (lb.  c.  3.  p.  29.) 

*  Libellus  tuus  de  Sacramentis  ante  triennium  ad  me  missus  jam  tandem  sub 
prelo  est.  Ubi  ad  me  cum  reliqua  Bibliothecae  meae  parte  nuper  advectus  esset, 
ezhibui  ilium  D.  Cantuariensi.  Is  vero  ubi  audisset,  nondum  esse  editum,  voluit 
ut  ederetur,  etiamsi  non  legisset,  hoc  addens,  Tua  nulla  indigere  inspectione.  J. 
a  Lasco  Ep.  ad  Bulling,  scr.  Apr.  x.  1551.  in  Gerdes.  Serin.  Antiq.  sive  Miscell. 
Groning.  vol.  4,  pp.  470,  471.  To  this  testimony  of  Cranmer's  approval  of  Bul- 
linger's doctrine,  my  attention  was  directed,  since  the  First  Edition  of  this  Work, 
by  the  Rev.  G.  C.  Gorham. 

f  Bullinger's  Treatise  on  the  Sacraments,  shown  to  Cranmer  by  John  a  Lasco, 
■was  published  by  the  latter  at  London  in  April  1551.  16mo.  Of  this  peculiarly 
rare  work  I  fortunately  possess  a  copy,  and  find  it  to  be  substantially  the  same 
«B  Sermons  vi.  and  vii.  of  the  fifth  Decad,  published  about  the  same  time  by 
Bullinger  himself  There  are  passages  in  each  not  to  be  found  in  the  other,  but 
the  doctrine  of  Bullinger  on  the  subject  is  as  clearly  and  fully  stated  in  one  aa  in 
the  other.  A  Lasco,  when  sending  a  copy  of  his  edition  to  Bullinger,  writes, 
"  Libellum  ad  te  tuum  de  Sacramentis,  quern  ante  triennium  ad  me  miseras,  et 
nunc  demum  quinta  decadi  ttia  inseruisti,  per  manus  Domini  a  Bredam,  fratria 


916  EFFECTS   OF   BAPTISM   IN   INFANTS. 

BISHOP  RIDLEY; 

Bishop  of  Rochester  from  1547  to'  1550,  and  of  London  from 
1550  till  deprived  by  Mary.     Martyr  1555. 

Bishop  Ridley,  though,  like  the  rest,  he  describes  baptism 
as  man's  "  regeneration  when  he  is  received  into  the  Holy 
Catholic  Church  of  Christ,"  yet  in  the  context  he  speaks  of 
"  that  good  word  of  God  "  "  whereby  the  man  is  born  anew 
and  made  the  child  of  God ;  that  seed  of  God,  whereby  the 
man  of  God,  so  being  born,  cannot  sin ;  "*  evidently  showing, 
that  he  did  not  consider  the  spiritual  new  birth  as  due  to  bap- 
tism alone.  The  words  are  the  same  as  those  used  by  Bishop 
Latimer,  in  a  passage  which  I  shall  immediately  give,  in 
opposition  to  the  Popish  doctrine  on  the  subject. 

BISHOP  LATIMER; 
Bishop  of  Worcester  from  1535  to  1539.     Martyr  1555. 

The  following  decisive  passages  will  at  once  show  us  the 
views  of  the  venerable  Latimer. 

''  Our  Saviour  saith  to  Nicodeme,  Nisi  quis  renatus  fuerit,  '  Except  a 
man  be  born  anew,  he  cannot  see  the  kingdom  of  God.'  But  how  cometh 
this  regeneration  ?  By  hearing  and  believing  of  the  word  of  God :  for  so 
saith  St.  Peter,  Renati  non  ex  semine  mortali  corruptibili ;  '  We  are  born 
anew,  not  of  mortal  seed,  but  of  immortal,  by  the  word  of  God.'  Like- 
wise Paul  saith  in  another  place.  Visum  est  Deo  per  stultitiam  pradicatio- 
nig  salvos  facere  credentes  ;  '  It  pleased  God  to  save  the  believers  through 
the  foolishness  of  preaching.'  "f 

And  in  another  place  he  speaks  still  more  strongly. 

"  It  is  declared,"  he  says,  "  in  many  places  of  Scripture,  how  necessary 
preaching  is  ;  as  this,  Evangelium  est  potentia  Dei  ad  salutem  omni  credenti  j 
'  The  preaching  of  the  Gospel  is  the  power  of  God  to  every  man  that  doth 

Domini  Falesii,  ad  te  misi,  hie,  me  autore,  sed  valde  incorrecte  excusum ;  non 
putarem  enim,  te  iatic  illium  editurum  esse,  cum  tanto  tempore  apud  me,  proeter 
meam  interim  voluntatem,  delituisset."  (Ep.  scr.  Jan.  T,  1551.  in  Gerdes.  Serin. 
Antiq.  iv.  472.)  If  Cranmer  had  read  the  Treatise  on  the  Sacraments,  and  defi- 
nitely committed  himself  to  an  approval  of  its  statements,  it  would  have  been 
worth  while  to  have  given  extracts  from  this  work.  But  as  Cranmer's  words  refer 
only  in  general  terms  to  Bullinger's  views,  Cranmer's  approval,  so  far  as  it  goes^ 
applies  as  much  to  Bnllinger's  own  edition  of  his  work  in  the  Decads  as  to  that 
published  by  John  a  Lasco. 

•  Works,  P.  S.  ed.  66,  61.  f  Sermons,  P.  S.  ed.  voL  i.  p,  471. 


EFFECTS    OF   BAPTISM    IN    INFANTS.  237 

IbeKeve.'  He  means  God's  word  opened;  it  is  the  instrument,  and  the 
thing  whereby  we  are  saved.  Beware,  beware,  ye  diminish  not  this  office ; 
■fcr  if  ye  do,  ye  decay  God's  power  to  all  that  do  believe.  Christ  saith, 
consonant  to  the  same,  Nisi  quis  renatus  fuerit  e  supernis,  non  potest  videre 
regnum  Dei :  '  Except  a  man  be  born  again  from  above,  he  cannot  see  the 
kingdom  of  God.'  He  must  have  a  regeneration.  And  what  is  this 
regeneration  ?  It  is  not  to  be  christened  in  water,  as  these  firebrands  [the 
Romanists]  expound  it,  and  nothing  else.  How  is  it  to  be  expounded  then? 
St.  Peter  slieweth  that  one  place  of  Scripture  declareth  another.  It  is  the 
circumstance,  and  collation  of  places,  that  makes  Scripture  plain.  Regene- 
ramur  autem,  saith  St.  Peter,  '  And  we  be  born  again.'  How?  Non  ex 
semine  mortali,  sed  immoftali :  '  Not  by  a  mortal  seed,  but  by  an  immor- 
tal.' What  is  this  immortal  seed  ?  Fer  sermonem  Deiviventis  ;  '  By  the 
word  of  the  living  God  ; '  by  the  word  of  God  preached  and  opened.  Thus 
Cometh  in  our  new  birth."* 


BISHOP  HOOPER ; 

Bishop  of  Gloucester  from  1550,  and  of  Worcester  from  1552 
till  deprived  by  Mary  1553.     Martyr  1554. 

"  The  office  of  a  Sacrament,"  says  Bishop  Hooper,  "  is  this  :  to  shew 
tmto  us  outwardly  that  the  merits  of  Christ  is  [are]  made  ours,  for  the 
promise  sake  which  God  hath  made  unto  those  that  believe ;  and  these 
Sacraments  by  faith  doth  applicate  and  apply  ouwardly  unto  him  that 
in  faith  receiveth  them  the  same  grace,  the  mercy,  the  same  benefits  that  is 
represented  by  the  Sacraments,  but  not  so  by  the  ministration  of  the  Sacra- 
ments, as  though  they  that  receive  them  were  not  before  assured  of  the 
same  graces  and  benefits  represented  by  the  Sacraments.  That  were  a 
manifest  error :  for  in  case  the  Sacraments  could  give  us  very  Christ,  the 
promise  of  God  were  in  vain,  the  which  always  appertain  unto  the  people 
of  God  before  they  receive  any  Sacrament ;  but  they  be  the  testimonies  of 
promise,  and  declare  unto  us  for  an  infallible  verity,  and  unto  the  Church 
of  Christ,  that  we  be  the  people  that  God  hath  chosen  unto  his  mercy,  and 
that  by  faith  we  possessed  before  Christ ;  and  in  faith,  friendship,  and 
amity  with  God  we  receive  these  Sacraments,  which  are  nothing  else  but 
a  badge  and  open  sign  of  God's  favour  unto  us,  and  that  we  by  this  livery 
declare  ourselves  to  live  and  die  in  his  faith  against  the  devil,  the  world, 
and  sin."  ..."  This  [baptism]  is  the  sign  wherewithal  God  marketh  all 
that  be  living  in  this  world  ;  and  his  friends  by  those  means  he  sealeth  in 
the  assurance  of  remission  of  sin,  which  thou  hast  first  in  spirit  received 
by  faith,  and  for  the  promise  made  unto  thy  father  and  his  posterity.  For 
the  promise  of  God,  the  remission  of  sin,  appertaineth  not  only  imto  the 
father,  but  also  unto  the  seed  and  succession  of  the  father,  as  it  was  said 

•  lb.  p.  202. 


238  EFFECTS    OF    BAPTISM    IN    INFANTS. 

unto  Abraham,  Gen.  xvii.,  Ero  Deus  tuns,  et  seminis  tui  post  te.  It  is  ill 
done  to  condemn  the  infants  of  the  Christians  that  die  without  baptism, 
of  whose  salvation  by  the  Scripture  we  be  assured."  .  .  "  This  Sacrament, 
and  all  other,  be  but  the  confirmation  of  Christ's  promises  which  be  in  the 
person  that  receiveth  the  Sacraments  before,  or  else  these  external  signs 
availetk  nothing.  This  may  be  easily  known  by  the  use  of  baptism  every- 
,  where.  The  testimonies  of  the  infant  to  be  christened  are  examined  in  the 
behalf  of  the  child,  of  faith,  what  they  believe  of  God.  .  .  .  Before  yet  or 
he  [that  is,  even  he,  the  infant]  be  christened,  he  maketh  this  solemn  vow, 
full  little  regarded  of  all  the  world  in  manner,  that  he  will  at  the  years  of 
discretion  practise  and  live  godly  after  this  faith.  .  .  .  Then  is  he  christened 
in  the  name  of  God,  the  Father,  the  Son,  and  the  Holy  Ghost.  The  which 
fact  doth  openly  confirm  the  remission  of  sin,  received  before  by  faith.  For 
at  the  contemplation  of  God's  promises  in  Christ,  he  is  saved  as  soon  as  the 
conscience  of  than  repenteth  and  believeth,  and  his  sins  be  forgiven.  John 
iii.  and  vi. :  Qui  credit  Filio  habet  vitam  seternam ;  qui  non  credit  non 
videbit  vitam,  sed  ira  Dei  manet  super  eum.  There  is  neither  faith, 
neither  Sacrament,  unto  this  christened  creature  in  vain.  Faith  receiveth 
first  Christ  for  the  promise  sake;  then  is  he  bold  [that  is,  when  in  adult 
life  he  thus  believes]  to  take  this  Holy  Sacrament  for  a  confirmation  of 
God's  benefits  towards  him,  and  then  to  manifest,  open,  and  declare  unto 
the  whole  Church,  represented  by  the  minister  and  such  as  be  present  at 
the  act,  [referring  apparently  to  the  rite  of  confirmation,]  Christ,  that 
already  secretly  dwelleth  in  his  soul,  that  they  may  bear  record  of  thia 
love,  amity,  peace  and  concord,  that  is  between  God  and  him  by  Christ. 
And  forasmuch  as  all  displeasure,  ire,  vengeance,  and  hatred,  between  God 
and  him,  is  agreed  upon  by  the  intercession  of  Christ,  whom  faith  before 
BAPTISM  brought  before  the  judgment  seat  of  God,  to  plead  this  charter  of 
remission  ;  it  is  the  office  of  the  Church,  which  hath  an  open  and  manifest 
declaration  thereof,  to  give  God  thanks  for  the  preservation  of  his  Church, 
and  for  the  acceptation  of  this  christened  person  into  the  commonwealth  of 

his  saved  people?'' "  As  the  promise  of  God  is  received  by  faith,  so  must 

the    Sacraments  be   also.      And   whereas    faith   is   not,    no    Sacrament 
availeth."* 

This  passage  appears  to  me  specially  deserving  of  notice, 
as  explanatory  of  Hooper's  view  of  the  whole  subject  of  the 
effects  of  baptism  in  infants.  IVTaintaining  that  the  Sacrament 
is  only  the  seal  and  confirmation  of  v^rhat  exists  before  in  the 
person  baptized,  he  goes  on  to  remark  that  this  is  true  "  every- 
where," that  is,  in  all  cases,  even  in  that  of  an  infant.  For 
the  child  is  examined  through  its  sureties  as  to  its  faith,  and 

•  Answer  to  Bishop  of  Winchester  (first  published  in  1547)  io  his  "Early 
Writings,"  P.  8.  ed.  pp.  127-136. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  239 

it  is  only  upon  the  promise  that  "  he  will  at  the  years  of  discre- 
tion practise  and  live  godly  after  this  faith,"  that  he  is  baptized. 
And  his  baptism  confirms  that  remission  of  sin  which  even 
before  baptism  his  anticipated  faith  had  brought  him,  for  even 
"  before  baptism"  his  faith  "brought  Christ  before  the  judg- 
ment seat  of  God,  to  plead  the  charter  of  remission."  And 
"as  soon  as''^  his  "conscience  repents  and  believes,^''  he  is 
"  saved,"  and  forgiveness  applied  to  him.  And  when  faith  has 
received  Christ,  then  he  is  able  to  look  upon  his  baptism  as  "a 
confirmation  of  God's  benefits  towards  him,"  &c.  And  seeing 
that  even  "  before  baptism,"  the  anticipated  faith  of  the  infant 
"  brought  Christ  before  the  judgment  seat  of  God  to  plead  the  ^ 
charter  of  remission,"  "  it  is  the  office  of  the  Church,  which 
hath  an  open  and  manifest  declaration  thereof  [that  is,  of  his 
faith]  to  give  God  thanks  for  the  preservation  of  his  Church, 
and  for  the  acceptation  of  this  christened  person  into  the  com- 
monwealth of  his  saved  people  ;  "  in  other  words,  to  use  such 
a  thanksgiving  as  our  Church  prescribes  to  be  used  in  her 
Service  for  the  Baptism  of  Infants. 

The  same  view  is  also  very  clearly  placed  before  us  in  the 
following  passage : — 

"Although  baptism  be  a  Sacrament  to  be  received  and  honourably 
used  of  all  men,  yet  it  sanctifieth  no  man.  And  such  as  attribute  the 
remission  of  sin  unto  the  external  sign  do  offend.  Jolui,  Matth.  iii., 
preached  penitence  in  the  desert,  and  remission  of  sin  in  Christ.  Such  as 
confessed  their  faults,  he  marked  and  declared  them  to  be  of  Christ's 
Church.  So  that  external  baptism  was  but  an  inauguration  or  external 
consecration  of  these,  that  first  believed  and  were  cleansed  of  their  sin,  as 
he  declareth  himself  in  the  same  place :  Ego  (inquit)  baptizo  aqua :  I 
christen  with  water.  As  though  he  said.  My  baptism  maketh  no  man 
the  better ;  inwardly,  it  changeth  no  man ;  but  I  call  and  preach  to  the 
outward  ear,  I  exhort  unto  penance  [i.  e.  repentance] ;  and  such  as  say 
they  do  repent,  and  would  change  the  old  sinful  life,  I  wash  with  water. 
He  that  inwardly  cleanseth,  is  stronger  than  I.  His  grace  it  is  only,  that 
purifieth  the  soul.  I  baptize  in  penance,  to  say,  [x.  e.  that  is  to  say,]  into 
a  new  life.  This  new  life  cometh  not,  until  such  time  as  Christ  be  known 
and  received.  Now  to  put  on  Christ  is  to  live  a  new  life.  Such  as  be 
baptized  must  remember,  that  penance  and  faith  preceded  this  external  sign, 
and  in  Christ  the  purgation  was  inwardly  obtained,  before  the  external  sign 
was  given.  So  that  there  are  two  kinds  of  baptism,  and  both  necessary : 
the  one  interior,  which  is  the  cleansing  of  the  heart,  the  drawing  of  the 
Father,  the  operation  of  the  Holy  Ghost :  and  this  baptism  is  in  man,  when 


24e  EFFECTS    OF    BAPTISM   IN    INFANTS. 

he  believeth  and  trusteth  that  Christ  is  the  only  author  of  his  salvation. 
Thus  be  the  infants  examined  concerning  repentance  and  faith.,  before  they 
6e  baptized  wiih  water ;  at  the  contemplation  of  the  which  faith, 
God  purgeth  the  soul.  Then  is  the  exterior  sign  added,  not  to  purge 
the  heart,  but  to  confirm,  manifest,  and  open  unto  the  world  that  this  child 
is  God's.  And  likewise  baptism,  with  the  repetition  of  the  words,  is  a 
"  very  sacrament  and  sign,  that  the  baptized  creature  should  die  from  sin 
all  his  life,  as  Paul  writeth,  Rom.  vi.  Likewise  no  man  should  condemn 
nor  neglect  this  exterior  sign,  for  the  commandment's  sake :  though  it  have 
no  power  to  purge  from  sin,  yet  it  confirmeth  the  purgation  of  sin,  and  the 
act  of  itself  pleaseth  God,  for  because  the  receivers  thereof  obey  the  will 
of  his  commandment."* 

Again,  in  his  fifth  Sermon  on  Jonah,  he  says, — 

^"They  [i.e.  the  Fathers]  thought  it  best  to  name  the  Sacraments  by 
the  name  of  the  thing  was  represented  by  the  Sacraments.  Yet  in  many 
places  of  their  writings  they  so  interpretate  themselves,  that  no  man, 
except  he  will  be  wilfully  blind,  can  say  but  they  understood  the  Sacra- 
ment to  signify,  and  not  to  be  the  thing  signified ;  to  confirm,  and  not  to 
exhibit  grace ;  to  help  and  not  to  give  faith ;  to  seal,  and  not  to  win  the 
promise  of  God,  Rom.  iv. ;  to  shew  what  we  be  before  the  use  of  them, 
and  not  to  make  us  the  thing  we  declare  to  be  after  them ;  to  shew  we  are 
Christ's  •  to  shew  we  be  in  grace,  and  not  by  them  to  be  received  into 
grace ;  to  shew  we  be  saved,  and  not  yet  to  be  saved  by  them ;  to  sheto  we 
be  regenerated,  and  not  to  be  regenerated  by  them ;  thus  the  old  doctors 
meant."t 

^  These  sermons  were  preached  during  Lent  1550,  before  the 
King  and  his  Council ;  and  after  they  were  ended  he  was  ap- 
pointed Bishop  of  Grloucester.t  Three  editions  of  the  Ser- 
mons appeared  in  the  same  year. 

And  in  his  "  Confession  of  Faith,"  published  in  1550,  he 
says,-— 

"  Of  baptism,  because  it  is  a  mark  of  our  Christian  Church,  this  T 
judge  after  the  doctrine  of  St.  Paul,  that  it  is  a  seal  and  confirmation  of 
justice  or  of  our  acceptation  into  the  grace  of  God.  For  Christ,  his  inno- 
cency  and  justice,  by  faith  is  ours,  and  our  sins  and  injustice  by  his 
obedience  are  his,  whereof  baptism  is  the  sign,  seal  and  confirmation.  For 
although  freely  by  the  grace  of  God  our  sins  are  forgiven,  yet  the  same  is 
declared  by  the  Gospel,  received  by  faith,  and  sealed  by  the  Sacraments, 

•  Declaration  of  Christ  and  his  Office,  (first  pubhshed  in  1547.)  Early  "Wri- 
tings, P.  S.  ed.  pp.  14,  76. 

+  Early  Writings,  P.  S.  ed.  pp.  623,  524. 

X  See  his  letter  to  Bullinger  in  "  Original  Letters  relative  to  the  Reformation," 
P.  8.  ed.  vol.  i.  p.  87; 


EFFECTS   OP   BAPTISM  IN   INFANTS.  241 

which  he  the  seals  of  God's  promises,  as  it  is  to  be  seen  by  the  faith  of 
faithful  Abraham.  ...  As  for  those  that  say  circumcision  and  baptism  be 
like,  and  yet  attribute  the  remission  of  original  sin  to  baptism,  which  was 
never  given  unto  circumcision,  they  not  only  destroy  the  similitude  and 
equality  that  should  be  between  them,  but  also  take  from  Christ  remission 
of  sin,  and  translate  it  unto  the  water  and  element  of  baptism."* 


JOHN  BRADFORD ; 

Appointed  by  Bishop  Ridley  a  Prebendary  of  St.  PauPs.f 
Martyr  1555. 

Of  the  character  of  John  Bradford  I  have  already  given  t 
testimonies  amply  sufficient,  I  suppose,  for  the  satisfaction  of 
the  reader.  A  man  of  whom  Bishop  Ridley  testifies,  that  he 
was  one  "  whom  in  my  conscience  I  judge  more  worthy  to  be 
a  Bishop  than  many  a  one  of  us  that  be  Bishops  already  to  be 
a  parish  priest,"  needs  no  further  recommendation  to  the  faith- 
ful members  of  our  Church.  He  is  also  said  by  Strype  to 
have  been  "  a  man  of  great  learning,  elocution,  sweetness  of 
temper,  and  profound  devotion  towards  God ....  and  one  of 
whose  worth  the  papists  themselves  were  so  sensible,  that  they 
took  more  pains  to  bring  him  off  from  the  profession  of  reli- 
gion than  any  other,"  §  and  he,  with  Cranmer,  Ridley,  and 
Latimer,  are  called  by  Strype  "  four  prime  pillars  of  the 
Reformed  Church  of  England."!! 

Now  the  writings  of  Bradford  supply  us,  I  conceive,  with 
as  complete  a  view  of  the  doctrine  of  our  Church  in  his  day 
on  the  subject  of  this  work  as  can  anywhere  be  obtained. 
His  general  system  of  doctrine  I  have  already  noticed. IT  But 
I  now  come  to  his  statements  as  to  the  doctrine  of  baptism  in 
particular.  And  the  following  extracts  will  show  how  far  he 
was  from  supposing  that  all  infants  indiscriminately  were 
regenerated  in  baptism. 

"  Our  cecity  or  blindness  and  corrupt  affections  do  often  shadow  the 
sight  of  God's  seed  in  God's  children,  as  though  they  were  plain  reprobates : 


«  Fathers  of  the  English  Church,  vol.  v.  pp.  220-222. 

f  Strype's  Eccles.  Mem.  iii.  1.  363.  |  pp.  93,  94,  above. 

§  Eccles.  Menoor.  iii.  1.  873,  364.  {  lb.  423. 

•f  pp.  90  et  eeq.  above.        • 

16 


242  EFFECTS    OF   BAPTISM    IN    INFANTS, 

whereof  it  cometh,  that  they  praying  according  to  their  sense,  but  not 
according  to  the  truth,  desire  of  God  to  give  them  again  his  Spirit,  as 
though  they  had  lost  it,  and  he  had  taken  it  away ;  which  thing  God  never 
doth  indeed,  although  he  make  us  to  think  so  for  a  time  ;  for  always  he 
holdeth  his  hand  under  his  children  in  their  falls,  that  they  lie  not  still,  as 
others  do  which  are  not  regenerate.  And  this  is  the  difference  between 
God^s  children,  ivhich  are  regenerate  and  elect  before  all  times  in  Christ,  and 
the  wicked  always,  that  the  elect  lie  not  still  continually  in  their  sin,  as 
do  the  wicked,  but  at  the  length  do  return  again  by  reason  of  God's  seed, 
which  is  in  them  hid  as  a  spark  of  fire  in  the  ashes."  * 

"  I  believe  that  faith  and  to  believe  in  Christ,  (I  speak  not  now  of  faith 
that  men  have  by  reason  of  miracles.  .  .  .  but  I  speak  of  ^hat  faith  which 
indeed  is  the  true  faith,  the  justifying  and  regenerating  faith.)  I  believe,  1 
say,  that  this  faith  and  belief  in  Christ  is'the  work  and  gift  of  God,  given  to 
none  other  than  to  those  which  be  the  children  of  God,  that  is,  to 
THOSE  whom  God  the  Father,  before  the  beginning  of  the  world, 

HATH  PREDESTINATED  IN  ClIRIST  UNTO  ETERNAL  LIFE."  f 

"  That  election  is  of  some  of  Adam's  posterity,  and  not  of  all.  we  may 
plainly  see  it,  if  we  consider,  that  he  maketh  the  true  demonstration  of  it, 
believing,  hoping,  and  having  the  earnest  of  the  Spirit.  .  .  .  Who  seeth  not 
that  these  are  not  common  to  all  men  ?  All  men  have  not  faith,  saith 
Paul,  2  Thess.  iii.  None  believed  (saith  Luke)  but  such  as  were  ordained 
to  eternal  life  (Acts  iii. ;)  none  believe  but  such  as  be  born  of  God  (1  John  i. :) 
none  believe  truly  but  such  as  have  good  hearts,  and  keep  God's  seed,  to 
bring  forth  fruits  by  patience  (Matt,  xiii.)  So  that  it  is  plain  (faith  being 
a  demonstration  of  God's  election  to  them  that  be  of  years  of  discretion) 
that  all  men  are  not  elect,  because  all  men  believe  not ;  for  he  that 
believeth  in  the  Lord  shall  be  as  Mount  Sion,  (Ps.  cxxv.,)  that  is,  he  shall 
never  be  removed ;  for  if  he  be  removed,  that  is,  finally  perish,  surely  he 
never  truly  believed J^  % 

"  If  he  had  not  chosen  you,  as  most  certainly  he  hath,  he  would  not 
have  so  called  you ;  he  would  never  have  justified  you.  .  .  .  If  he  have  chosen 
you  ....  then  neither  can  you,  nor  ever  shall  you,  perish.'^  ^ 

"  By  faith  in  Christ.  ...  we  are  members  in  very  deed  of  the  Catholic 
and  Holy  Church  of  Christ.  ...  I  would  the  poor  Christian  conscience,  which 
by  baptism  is  brought  into  God's  Church  and  made  a  member  of  the  same 
THROUGH  FAITH,  should  not  for  his  sin's  sake,  or  for  the  want  of  any  thing 
he  hath  not,  despair."  || 

But  Bradford,  like  all  the  rest,  when  speaking  of  Baptism 


•  Richmond's  Fathers  of  the  English  Church,  vol.  vi.  pp.  177,  178. 
f  pp.  188,  189.  X  lb-  PP-  376,  877. 

§  lb.  p.  103.     See  also  p.  586. 

I  Against  the  Fear  of  Death,  ib.  p.  414.     See  also  Serm.  on  Lord's  Supper, 
ib.  pp.  498, 499.  ^ 


EFFECTS   OF    BAPTISM    IN    INFANTS.  243 

in  the  abstract,  speaks  unhesitatingly  of  the  blessings  confer- 
red in  it. 

Thus  he  says, — 

"  As  by  baptism  we  are  engrafted  into  Christ,  so  by  the  Supper  we  are 
fed  with  Christ.  .  .  .  Ab  therefore  in  baptism  is  given  unto  us  the  Holy 
Ghost,  and  pardon  of  our  sins,  which  yet  lie  not  lurking  in  the  water,  so  in 
the  Lord's  Supper,  &c.  ...  By  baptism  the  old  man  is  put  off,  and  the  new 
man  put  on ;  yea,  Christ  is  put  on."  * 

Again  exhorting  his  hearers  to  "  discern  betwixt  signs 
which  signify  only,  and  signs  which  also  do  represent,  confirm, 
and  seal  up,  or  (as  a  man  may  say)  give  with  their  significa- 
tion," instancing  of  the  former,  that  "an  ivy  bush  is  a  sign  of 
wine  to  be  sold,"  and  other  examples,  which,  he  says,  are 
*'  signs  significative  and  shew  no  gift,"  he  adds, — 

"  But  in  the  oither  signs,  which  some  call  eshibitive,  is  there  not  only 
a  signification  of  the  thing,  but  also  a  declaration  of  a  gift,  yea,  in  a  certain 
manner  a  giving  also.  As  baptism  signifieth  not  only  the  cleansing  of  the 
conscience  from  sin  by  the  merits  of  Christ's  blood,  but  also  is  a  ver)- 
cleansing  from  sin ;  and  therefore  it  was  said  to  Paul,  that  he  should  arise 
and  wash  away  his  sins,  and  not  that  he  should  arise  and  take  only  a  sign 
of  washing  away  his  sins,"  t 

And  he  strongly  insists  upon  a  view  very  generally  enter- 
tained among  our  earlier  divines, — and  which  it  is  essentially 
necessary  to  keep  in  mind  as  their  doctrine,  if  we  would  under- 
stand aright  the  language  which  they  often  use  on  the  subject 
of  baptism, — namely,  that  we  who  belong  to  the  visible  Church, 
and  profess  faith  in  Christ,  ought  to  believe  that  we  are  of  the 
Bumber  of  God's  elect  children,  and  shall  never  finally  perish, 
**  faith,"  as  he  says  in  a  passage  just  quoted,  "  being  a  demon- 
stration of  God's  election  to  them  that  be  of  years  of  discre- 
tion." This  reliance  he  considered  to  be  one  great  mark  and 
characteristic  of  true  faith. 

We  have  already  seen  how  strongly  this  view  was  set 
forth  even  so  early  as  the  year  1537,  in  the  "  Institution  of  a 
Christian  Man ;"  and  Bradford's  writings  abound  with  passa- 
ges to  this  effect.     I  will  here  give  a  few. 

"  Now,  then,  forasmuch  as  we  see  faith  to  be  the  ground,  whereupon 
•dependeth  the  whole  condition  of  our  justifying,  let  us  discuss  in  lik© 


•  Sam.  on  the  Lord's  Supper,  ib.  p.  48L  f  lb.  pp  4S5,  4«6. 


244  EFFECTS    OF    BAPTISM    IN    INFANTS. 

manner  what  is  this  faith.  ...  He  that  believeth  that  God  created  all 
things  of  nought,  believeth  truly  ....  so  he  that  believeth  that  God  hath 
his  election  from  the  beginning,  and  that  he  also  is  one  of  the  same  elect  and 
predestinate,  hath  a  good  belief  and  thinketh  well ;  but  yet  this  belief 
alone,  except  it  be  seasoned  with  another  thing,  will  not  serve  to  salvation.  . . 
Only  the  faith  which  availeth  to  salvation  is  that  whose  object  is  t^e  body 
and  passion  of  Jesus  Christ  crucified."* 

Here  we  see  that  one  part  of  justifying  faith  in  a  man  is 
considered  to  be  the  belief  "  that  he  is  one  of  the  elect  and 
predestinate." 

Again  in  a  "  Meditation  on  the  Lord's  Prayer,"  God  is 
thus  addressed, — 

"  Thou  wouldest  I  should  be  most  assured,  that  thou  of  thine  own  good 
will  which  thou  barest  to  me-wards  before  I  was,  yea,  before  the  vjorld  was, 
hcLst  in  Christ  chosen  me  to  be  thy  child,  and  through  him  art  become  my 
most  loving  Father,  (Eph.  i.,)  from  whom  I  should  look  for  all  good  things 
.  ...  so  certain  thou  wouldest  have  me  to  be  of  this,  that  lo  doubt  of  it  doth 
most  displease  thee  and  dishonour  theeJ''\  ''  Last  of  all,  I  am  taught  hereby 
to  see  thy  goodness  towards  me,  which  will  deliver  me  from  evil,  and 
from  being  overcome  in  temptations;  for  thou  wouldest  not  have  me 
to  ask  for  that  which  1  should  not  look  for  at  thy  hands  certainly.  By 
reason  wherebf  thcni  wouldest  have  me  to  be  in  a  certainty  of  salvation  for 
ever?^X  "  He  would  not  have  us  to  ask  for  deliverance  from  evil,  if  that 
he  would  not  we  should  certainly  look  for  the  same.  If  thou  doubt  of 
final  perseverance,  thou  dishonourest  God."^ 

Again,  in  another  Meditation  on  the  Lord's  Prayer,  he 
says, — 

"  In  all  dangers  and  perils  of  temptations,  and  in  the  midst  of  the 
stormy  tempests  of  tribulation,  dear  Father,  make  us,  thy  poor  children,  to 
feel  the  consolation  of  the  certainty  of  our  eternal  election  in  Christ  Jesus 
our  Lord,  and  to  perceive  thy  fatherly  succour  ready  to  help  us."|| 

And  in  his  "Defence  of  Election"  he  says, — 

"  Doubt  once  of  thy  .salvation,  and  continue  therein,  and  surely  he  [the 
Devil]  will  ask  no  more.  It  was  the  first  thing  wherewith  he  tempted 
Christ:  'If  thou  be  the  Son  of  God,'  &c.  (Matt,  iv.)  It  is  the  first  and 
principal  dart  that  he  casteth  at  God's  elect;  but  as  he  prevailed  not 
against  Christ  no  more  shall  he  do  against  any  of  his  raeml)ers."1f 

And  in  his  Treatise  "  Against  the  Fear  of  Death," — 

"  It  is  an  article  of  our  faith  to  believe,  that  is,  to  be  certain  that  our 

•  Letters,  ib.  p.  197.  f  lb.  p.  236.  t  lb.  p.  267. 

§  Ub.  pp.  258,  269.  I  lb.  p.  814.  %  Ib.  p.  381. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  24d 

stM  art  pardoned  ;  therefore  donbt  not  thereof,  lest  thou  become  an  ittfc. 
del."* 

Again,  in  one  of  his  Letters,  this  is  very  strongly  put : — 

"  If  we  did  certainly  believe  we  were  members  of  Christ  and  God's 
temples,  how  should  we  but  fly  from  all  impurity  and  corruption  of  the  world 
which  cometh  by  concupiscence  ?  If  we  did  certainly  believe  that  God 
indeed  of  his  mercy  in  Christ  is  become  our  Father,  in  that  his  goodwill  is 
infinite  and  his  power  according  thereto,  how  could  we  be  afraid  of  man  or 
devil  ?  How  could  we  doubt  of  salvation,  or  any  good  thing  which  might 
make  to  God's  glory  and  our  own  weal  ?  Now  that  we  should  be  certain 
and  sure  of  this,  that  we  are  God's  children  in  Christ,  mark  whether  all 
things  teach  us  not.  .  .  .  Besides  this,  look  on  your  Belief:  do  you  not 
profess  that  you  believe  in  God,  your  Father  Almighty,  which  wanteth  no 
power  to  help  you,  as  he  wanted  no  good  will  in  Christ  to  choose  you  ? 
Do  you  not  say  that  you  do  believe  remission  of  sins,  resurrection  of  thet 
body,  life  everlasting,  fellowship  with  the  saints,  &c.  ?  But  how  do  yoti 
say  you  believe  this  gear,  and  be  not  certain  thereof?  Is  not  faith  A 
certainty  ?  is  not  doubting,  against  faith  ?  as  St.  James  saith.  Pray  in 
faith,  and  doubt  not ;  for  he  that  doubteth,  obtaineth  nothing.  When 
Peter  began  to  doubt,  he  had  like  to  have  been  drowned  (Matt,  viii.) ; 
beware  of  it  therefore."  f 

Such  was  the  decided  language  used  on  this  subject  by 
Bradford.  And  such  for  a  long  period  was  the  prevailing  doc- 
trine in  our  Church.  It  may  be  added,  that  this  (naturally 
enough)  was  one  of  the  first  points  in  the  then  dominant  system 
of  theology,  to  be  afterwards  assailed,  this  being  the  principal 
point  in  which  Barret  in  1595  departed  from  the  ordinary  doc- 
trine of  his  contemporaries,  and  for  which  departure  he  was 
called  to  account. 

The  consequence  of  holding  this  doctrine  we  see  remarkably 
displayed  in  the  following  passages  of  Bradford  relating  to  bap- 
tism, which  to  one  unacquainted  with  the  nature  of  his  doc- 
trine on  the  subject  of  Assurance,  as  just  pointed  out,  would 
be  almost  unintelligible.  For,  maintaining  as  he  did  that,  in 
the  case  of  the  elect,  regeneration  was  conferred  in  baptism, 
and  that  it  is  our  duty  to  feel  assured  of  our  being  in  the 
number  of  God's  elect,  he  considers  that  our  baptism  pledges 
us  to  the  exercise  of  such  an  appropriating  faith  in  God,  as 
having  a  purpose  of  mercy  towards  us,  as  enables  us  to  lobk 

•  lb.  p.  416.  f  lb.  pp.  692,  593.     See  also  p.  93. 


246  EFFECTS    OF    BAPTISM  IN    INFANTS. 

upon  ourselves  as  interested  in  all  the  blessings  of  his  promised 
work  of  redemption  in  his  people.     He  remarks, — 

"  I  trust  you  see,  that  though  the  commodities  of  this  life  were  such  as 
could  cause  us  to  love  it,  yet  the  brevity,  vanity,  and  misery  of  it  is  such, 
as  should  make  us  little  to  regard  it,  which  believe  and  know  death  to  be 
the  end  of  all  miseries  to  them  that  are  in  Christ,  as  we  axl  ought  to 
TAKE  OURSELVES  TO  BE,  being  baptized  in  his  name,  (for  our  baptism 

REQUIRETH    THIS    FAITH    UNDER    PAIN    OF    DAMNATION,)    although  WO   have 

not  observed  our  profession  as  we  should  have  done,  if  so  be  we  now  repent, 
and  come  to  amendment.''''* 

Again  while  he  tells  us, — 

"  Predestination  is  not  without  vocation  in  God's  time  and  justification. .  . 
Unto  the  Romans  the  Apostle  sheweth  it  most  manifestly,  in  saying, 
Whom  he  hath  predestinated,  them  he  calleth ;  whom  he  calleth,  them 
lie  justifieth ;  whereby  we  may  see  that  predestination  or  election  is  not 
universal  of  all,  for  all  be  not  justified  ;"ji  and  justification  "precedeth 
regeneration,  from  which  we  may  discern  it,  but  not  divide  it,  no  more 
than  heat  from  the  fire  ;^^t — 

He  also  says, — 

"  A  man  regenerate  {which  we  ought  to  believe  of  ourselves,  I  mean  that 
tee  are  so  by  our  baptism,  the  sacrament  thereof  requiring  no  less  faith) ;  a 
man,  I  say,  regenerate,  that  is,  born  of  God,  hath  the  spirit  of  God."^ 

Thus  though  he  denies  that,  in  fact,  all  are  justified  and 
regenerated,  (for  he  connects  the  two  together,)  yet  at  the 
same  time,  he  maintains  that  we  ought  each  to  believe  ourselves 
to  be  so  ;  the  characteristic  of  true  faith  being,  that  it  realizes 
a  personal  interest  in  the  blessings  of  the  Covenant. 

Similar  passages  occur  elsewhere  in  his  writings ;  as  for 
instance  the  following : — 

"  Think  that  you  are  regenerate  by  Christ's  resurrection  {wherof  your 
baptism  requireth  faith).  .  .  Think  that  by  faith  which  is  God's  seed,  (for 
they  which  believe  are  born  of  God,  and  made  God's  children,)  given  to 
to  those  that  be  ordained  to  eternal  life  :  think,  I  say,  that  by  faith  you 
receive  more  and  more  the  spirit  of  sanctification,  through  the  use  of  God's 
word  and  sacraments." || 

"  Thou  wouldest  that  I  should  be  born  of  Christian  parents,  brought 


•  Against  the  Fear  of  Death,  ib.  p.  403.    See  also  the  same  Treatise,  p.  416*. 

f  Treatise  on  Election,  ib.  p.  878. 

\  Ib.  p.  389.    -  §  lb.  p.  890. 

I  Godly  Meditation,  ib.  p.  863. 


EFJECTS  OF   BAPTISM    IN    INFANTS.  247 

into  thy  Church  by  baptism,  and  called  divers  times  by  the  ministry  of 
thy  word  into  thy  kingdom,  besides  the  innumerable  other  benefits  always 
hitherto  poured  upon  me ;  all  which  thou  hast  done  of  this  thy  good  will 
that  thou  of  thine  own  mercy  bearest  to  me  in  Christ  and  for  Christ  before 
the  world  was  made:  the  which  thing  as  thou  requirest  straitly 
THAT  I  SHOULD  BELIEVE  WITHOUT  DOUBTING,  80  in  all  my  needs  that  I 
should  come  unto  thee  as  a  Father,  and  make  my  moan  without  mistrust 
of  being  heard  in  thy  good  time,  as  most  shall  make  to  my  comfort."* 

And  so  in  the  following  remarkable  passage,  where,  (if  there 
were  any  doubt  as  to  its  meaning,)  the  context  (just  quoted 
above)  would  clear  it  up. 

"  A  man  that  is  regenerate  and  born  of  God  (the  which  thing  that  every 
one  of  us  be,  our  baptism,  the  sacrament  of  regeneration,  doth  require, 
imder  pain  of  damnation ;  and  therefore  let  every  one  of  us  with  the  Virgin 
Mary  say,  Be  it  unto  me,  O  Lord,  according  to  thy  word,  according  to  the 
sacrament  of  Baptism,  wherein  thou  hast  declared  our  adoption :  and  let 
us  lament  the  doubting  hereof  in  us,  striving  against  it,  as  we  shall  be 
made  able  of  the  Lord) :  a  man,  I  say,  that  is  regenerate,  consisteth  of  two 
jnen,  (as  a  man  may  say.)  namely  of  the  old  man  and  of  the  new  man."t 

Now  whatever  interpretation  may  be  given  to  this  passage, 
it  is  obvious,  that  it  is  opposed  to  the  notion  of  spiritual  regene- 
ration being  always  conferred  in  baptism,  because  it  argues 
that  baptism  requires  our  regeneration,  "under  pain  of  damna- 
tion," and  exhorts  us  to  pray  for  it,  and  lament  our  doubting 
whether  or  not  we  have  it ;  which  (singular  as  the  phrase- 
ology is,  and  whatever  may  be  its  precise  meaning)  is  clearly 
inconsistent  with  the  notion  that  it  is  invariably  conferred 
upon  the  infant  as  a  passive  recipient  of  it.  And  the  context 
shows  that  no  such  meaning  was  in  his  mind.  For  he 
says, — 

"  As  inasmuch  as  he  is  an  old  man,  he  is  a  sinner  and  an  enemy  to 
Grod,  so  inasmuch  as  he  is  regenerate,  he  is  righteous  and  holy  and  a  friend 
to  God,  the  seed  of  God  preserving  him  from  sin^  so  that  he  cannot  sin.  .  .  . 
Always  he  holdeth  his  hand  under  his  children  in  their  fall,  that  they  lie 
not  still,  as  others  do  which  are  not  regenerate.  And  this  is  the  differ- 
ence between  God^s  children  which  are  regenerate  and  elect  before  all  times 
in  Christ,  and  the  wicked  always,  that  the  elect  lie  not  still  continually  in 
their  sin,  as  do  the  wicked,  but  at  the  length  do  return  again  by  reason  of 
God's  seed,  which  is  in  them  hid  as  a  spark  of  fire  in  the  ashes."| 

•  Prayer  for  Remission  of  Sins,  ib.  p.  388. 

f  Letter,  ib.  p.  176.  J  lb.  pp.  177,  178. 


248  EFFECTS    OF    BAPTISM    IN    INFANTS. 

ARCHDEACON  PHILPOT; 

Archdeacon  of  Winchester.     Martyr  1555. 

Archdeacon  Philpat  also  (writing  against  the  Anabaptists) 
grounds  the  title  of  infants  of  Christian  parents  to  baptism  on 
the  fact  that  they  "  6e  in  the  number  or  scroll  of  God's  people,'^ 
by  promise,  and  therefore  "  why  should  the  sig^  of  the  pro- 
mise  which  is  baptism  in  water  be  withdrawn  from  children  ;" 
"infants  be  beloved  of  God,  and  therefore  want  not  the  Spirit 
of  God,  wherefore  "  they  are  to  be  baptised.* 

BISHOP  COVERDALE; 

Bishop  of  Exeter  from  1551  till  deprived  hy  Mary  in  1553> 

Thus,  again,  speaks  Bishop  Coverdale,  as  to  the  intent  and 
effect  of  baptism  : — 

"  To  use  the  Sacraments  without  faith  profiteth  not,  but  rather  hurteth/ 
to  be  loth  to  use  them,  declareth  a  compulsion  and  unbelief.  For  though 
the  water  in  baptism  be  an  outward  thing,  and  cannot  cleanse  the  soul  from 
sin,  yet  the  faithful  do  know  right  well,  that  Christ,  the  eternal  Wisdom  in 
whom  they  belicTc,  did  not  institute  it  in  vain ;  and  therefore  will  not  they 
contemn  or  leave  unexercised  the  ordinance  of  their  Head,  to  whom  they  as 
members  are  incorporated  by  faith.  For  they  know,  that  Christ  with  these 
outward  tokens  thought  to  couple  and  knit  together  the  members  of  his  holy 
Church  in  obedience  and  love  one  towards  another ;  whereby  they,  knowing 
one  another  amonjj  themselves,  might  by  such  exterior  things  stir  and 
provoke  one  another  to  love  and  godliness.  They  know  also  that  sacraments 
are  evidences  of  the  promise  and  grace  of  God,  which  they  after  a  visible- 
and  palpable  manner  do  set  forth,  declare,  and  represent  unto  us.  Thes© 
tokens  of  grace  doth  no  man  use  more  devoutly,  and  with  more  reverence, 
than  he  that  in  himself  is  certified  and  assured  of  the  gracious  favor  of  Godf 
as  we  see  in  Cornelius,  in  Paul,  and  in  Queen  Candace's  chamberlain."! 

And  with  remarkable  clearness  in  the  following  passage. 
First,  we  have  the  usual  statement  as  to  the  excellent 
effects  of  baptism  in  the  following  words, — 

"  As  in  baptism  we  are  confirmed  and  settle  ourselves  in  possessiott 
[?  persuasion]  of  the  promise  of  salvation  to  appertain  unto  us,  God  to  be  our 
God,  Christ  to  be  our  Christ,  and  we  to  be  God's  people  ;  the  promise  of  the 

»  Philpot's  Examinations,  <fec.  P.  S.  ed.    See  pp.  275-281. 
f  Ooverdale'B  Writings,  P.  S.  ed  p.  411. 


EFFECTS   OF   BAPTISM   IN   INFANTS.  249 

word  of  God  giveth  and  offereth,  faith  in  us  applieth  and  receiveth  the  same 
and  the  sacraments  do  confirm  and  (as  it  were)  seal  up :  baptism^  that  v>e 
are  regenerated  with  the  Spirit  of  God,  made  his  childreri,  brethren  to  Christ, 
and  engrafted  into  him  ;  the  supper,  that  we  are  fed  with  Christ  spiritually," 
&c* 

But  then,  afterwards,  in  the  same  page,  we  are  told, — 
"In,  baptism  is  required  God^s  election,  if  he  be  an  infant,  or  faith,  if 
he  be  of  oge."t 

THOMAS  BECON; 

Chaplain  to  Archbishop  Cranmer. 

Let  us  first  observe  how,  like  all  the  rest,  he  unhesitatingly 
makes  general  statements,  connecting  regeneration  with  bap- 
tism. 

^Although  by  Christ  we  be  set  again  at  liberty,  and  receive  our 
manumission  and  freedom  from  that  captivity  whereunto  we  were  made  bond 
by  the  sin  of  Adam,  so  soon  as  we  are  regenerate  and  born  anew  by  the 
honorable  sacrament  of  Baptism  and  the  Holy  Ghost,  yet  inasmuch,"  &o4 
"  By  baptism  is  he  your  Lord  God ;  therefore  will  not  he  suffer  you  to  perish. 
By  baptism  is  he  your  Father  and  you  are  born  of  him,  and  so  become  his 
son.  ...  By  baptism  is  the  Holy  Ghost  given  you :  then  are  you  the  son  of 
God,  and  cannot  perish,"  &c.§  Baptism  "  is  called  the  clean  and  pure  water^ 
the  lavacre  of  our  regeneration,  or  fountain  of  the  new  birth." || 

But  does  he  mean  that  all  that  are  baptized  are  regenerated  T 
Nothing  of  the  kind,  as  we  see  from  such  passages  as  the 
following. 

"St.  Paul  saith,  'We  are  the  workmanship  of  God'  .  .  it  doth  follow, 
'created  in  Christ  Jesus.'  Behold  here  is  a  new  creation.  Here  is  another 
birth.  Here  is  a  regeneration  which  far  difiereth  from  the  old  nativity. 
Here  are  we  made  new  creatures.  In  whom?  In  Moses  by  the  law?  Nay 
verily,  but  in  Christ  by  faith.  By  faith  are  we  regenerate,  born  anew,  created 
again  in  Christ  /estw."^ 

^^  Father.  What  is  it  to  be  baptized  with  the  Holy  Ghost?  Son. 
To  be  regenerate,  to  be  bom  anew,  to  be  made  of  earthly  heavenly,  &(J.  .  . 
Father.  Is  this  baptism  of  the  Spirit  necessary  unto  everlasting  salvation? 
Son.  So  necessary,  that  without  it  the  baptism  of  water  proftteth  nothing. 
As  in  the  Old  Testament  the  circumcision  of  the  flesh  profiteth  the  Jews 
nothing  at  ail  without  the  circumcision  of  the  Spirit,  so  likewise  in  the  New 

•  Coverdale's  Remains,  P.  S.  ed  pp.  i&l,  268.  t  lb.  268. 

X  Works,  P.  S.  ed  vol  1.  p.  178.  §  lb.  vol.  3.  p.  lit. 

I  lb.  p.  618.  ^  lb.  vol.  1.  p.  81. 


250  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Testament  the  baptism  of  the  water  availeth  nothing  without  the  baptism 
of  the  Spirit."*  "  Hereof  then  may  we  truly  conclude,  that,  forasmuch  as 
the  outward  baptism  which  is  done  by  water,  neither  giveth  the  Holy  Ghost 
nor  the  grace  of  God,  but  only  is  a  sign  and  token  thereof;  if  any  of  the 
Christian  infants,  prevented  by  death,  depart  without  baptism  (necessity  so 
compelling,)  they  are  not  damned,  but  be  saved  by  the  free  grace  of  God; 
forasmuch  as  we  tofore  heard,  they  be  contained  in  the  covenant  of  grace^ 
they  be  members  of  God's  Churchy  God  promiseth  to  be  their  God,"  &c.  f 
"  For,  as  many  of  the  people  of  God  are  saved,  which  never  received  the 
sacrament  of  the  body  and  blood  of  Christ,  so  likewise  are  many  saved, 
though  they  were  never  outwardly  baptized  with  water ;  forasmuch  as  the 
regeneration  of  a  Christian  consisteth  rather  in  the  spirit  than  in  the  flesh; 
even  as  the  circumcision  also  of  the  Jews  consisted  not  in  the  letter,  but  in 
the  spirit,  not  in  the  circumcision  of  the  flesh,  but  in  the  circumcision  of  the 
heart."t 

"  What  is  baptism  ?  The  washing  of  every  believing  Christian  in  water 
that  taketh  upon  him  to  profess  the  name  of  Christ;  which  water  certifleth 
our  faith  of  the  inward  washing  and  cleansing  of  our  souls  by  the  Spirit  of 
God ;  a  token  of  our  regeneration,  of  the  mortification  of  our  flesh,  of  our 
burial  with  Christ,  and  of  our  resurrection  unto  a  new  life.  If  the  believing 
Christians  only  be  baptized,  according  to  this  saying  of  Christ,  '  he  that 
believeth  and  is  baptised  shall  be  saved,'  why  should  the  infants  be  baptized, 
which  for  imperfection  of  age  are  not  able  to  believe  ?  Though  infants 
have  not  power  to  believe  or  to  confess  their  belief,  yet  have  they  faith 
imputed  unto  them  for  the  promise  sake  of  God,  because  they  be  the  seed  of  the 
faithful ;  as  he  said  to  Abraham,  '  1  will  be  thy  God,  and  the  God  of  thy 
seed.'  Seeing  then  that  they  also  have  the  promise  of  salvation,  why 
should  they  be  forbidden  the  promised  pledge  or  seal  of  the  same  promise  of 
salvation  ?  The  sacraments  of  the  Jews  difiered  nothing  from  ours  in  effect, 
but  only  in  the  outward  element  and  form  of  executing  the  same :  why  then 
should  our  infants  be  more  forbidden  baptism  than  the  Jews'  infants  were 
forbidden  circumcision  at  the  eighth  day  ?.  .  .  What  if  the  infants  die  before 
they  receive  the  sacrament  of  baptism?  God's  promise  of  salvation  unto 
them  is  not  for  default  of  the  sacrament  minished,  or  made  vain  and  of  no 
effect.  For  the  Spirit  is  not  so  bound  to  the  water,  that  it  cannot  work  his 
office,  where  the  water  wanteth,  or  that  it  of  necessity  must  alway  be  there 

where  the  water  is  sprinkled True  Christians,  whether  they  be  old  or 

young,  are  not  saved  because  outwardly  they  be  washed  with  the  sacra- 
mental water,  but  because  they  be  God's  children  by  election  through  Christ, 
yea,  and  that  before  the  foundations  of  the  world  were  laid,  and  are  sealed  up 
by  the  Spirit  of  God  unto  everlasting  life?'^ 

No  remarks,  I  suppose,  are  necessary  to  explain  Becon's 
dootrine. 

*  lb.  voU  2.  pp.  202,  208.  t  lb.  vol.  2.  p.  217. 

X  lb.  p.  224.  §  lb.  vol.  8.  pp.  616,  617. 


EFFECTS    OF   BAPTISM  IN  INFANTS.  251 

DEAN  W.  TURNER; 

Dean  of  Wells  from  1550  to  1553,  and  from  1560  to  1568. 
He  was  also  Canon  of  Windsor  in  the  time  of  Edward  VI. 

The  work  of  Dean  Turner*  from  which  I  am  about  to 
quote  is  entitled,  "The  Old  Learning  and  the  New  compared 
together,  whereby  it  may  easily  be  known  which  of  them  is 
better  and  more  agreeing  with  the  everlasting  word  of  G-od. 
Newly  corrected  and  augmented  by  "William  Turner."  The 
colophon  of  the  edition  used  (from  a  copy  in  the  British 
Museum)  is,  "  Imprinted  at  London  by  Robert  Stoughton.  .  .  . 
1548."  In  16mo.  There  was  an  earlier  edition  in  1538.  The 
work  is  a  translation  of  one  written  in  Latin  by  Urbanus 
Regius,  and  though  this  is  not  mentioned  in  the  title,  it  is 
acknowledged  in  the  heading  of  the  Preface  to  be  a  translation, 
in  these  words,  "  The  Preface  of  the  Translator  unto  the 
Christian  reader." 

In  that  part  of  this  work  which  treats  "  Of  the  Sacraments," 
we  have  the  following  comparison. 

"The  New  Learning. 
"  It  is  enough  and  sufficient  to  receive  the  Sacraments  effectually  and 
with  fruit,  to  have  no  stop  nor  let  of  deadly  sin.  And  there  is  not  required 
in  a  man  a  good  motion  within  him  which  receiveth  them,  whereby  of  a 
congruence  or  worthiness  he  may  deserve  grace ;  for  the  Sacraments  bring 
grace  with  them  of  the  work  that  is  wrought  by  them,  or  by  the  work  itself, 
that  is  to  say,  because  the  work  is  showed  and  ministered  as  a  sign  or  a 
Sacrament.  Thus  saith  the  Master  of  Sentences,  in  the  fourth  book,  in  the 
first  distinction."!  .... 


*  As  Dr.  Turner  practised  at  one  time  as  a  physician,  doubts  have  been  raised 
by  Wood  (ever  glnd  to  find  something  to  censure  in  such  men)  whether  he  was 
ever  ordained.  It  has  been  proved,  however,  by  Baker,  that  he  was  in  deacon's 
orders  in  1636,  who  adds  that  he  was  ordained  priest  by  Bishop  Ridley,  Dec. 
21,  1552.  See  Wood's  Athen.  Oxon.  i.  361,  ed.  Bliss.  Wood  admits  that  he 
was  "  a  person  had  in  much  esteem  for  his  two  faculties  [divinity  and  physic,]  and 
for  the  great  benefit  he  did  by  them  especially  in  his  writings,  to  the  Church  and 
Commonwealth." 

f  This  is  a  mistake.  No  such  passage  occurs  in  the  Master  of  the  Sentences, 
whose  doctrine  is  much  sounder  than  this.  The  passage  referred  to  is  probably 
the  following,  in  an  Exposition  of  the  Book  of  the  Sentences  written  by  Gabriel 
Biel,  two  centuries  later. 

"  Signum  aliquod  conferre  gratiam  dupliciter  potest  intelligi.  Uno  modo  ex 
ipso  slgno  seu  Sacramento,  vel  ut  alii  dicunt,  ex  opere  operate ;  ita  quod  eo  ipso 


S52  EFFECTS    OF   BAPTISM   IN   INFANTS. 

"  The  Old  Leakning. 
"  The  Gospel  witnesseth  that  we  be  saved,  not  by  an  holy  sign  but 
thf6ugh  faith;  Gen.  xv.,  'Abraham  gave  credence,  and  believed  God,  and 
that  was  reckoned  to  him  for  righteousness.'  Rom.  iv.  and  x.,  '  If  a  man 
believe  from  the  heart,  he  shall  be  made  righteous.'  He  saith  not,  that 
with  the  body  an  holy  sign  is  taken  unto  righteousness.  Also,  Habakkuk 
ii.  and  Rom.  i., '  The  just  shall  live  by  his  faith.'  He  saith  not,  he  shall  live 
by  the  Sacraments.  It  followeth,  therefore,  after  the  Old  Learning,  that 
faith  is  necessary  to  be  had  in  him  that  receiveth  the  Sacrament  with  fruit. 
The  authors  of  this  Learning  that  are  the  youngest  wrote  1500  years  ago: 
then  judge,  I  pray  thee,  good  reader,  whether  our  Learning,  which  was 
taught  only  by  the  Prophets  and  Apostles  so  many  years  ago,  ought  rather 
to  be  called  Old  Learning,  or  theirs  whose  writers  wrote  not  above  500 
years  past."  (fol.  A  iiii.) 

LANCELOT  RIDLEY ; 

Made  by  Archbishop  Cranmer  in  1541  one  of  the  six  Preachers 
at  Canterbury  Cathedral. 

By  the  extracts  already  given  from  Lancelot  Ridley,*  it 
appears  that  he  held  with  Luther,  that  faith  is  necessary  even 
for  infants  in  order  to  their  being  accepted  by  G-od  in  baptism. 
The  strong  expressions  therefore  which  he  uses  in  the  same 
Treatise  respecting  the  effects  of  baptism  must  of  course  be 
understood  with  this  condition. 


DR.  JOHN  OLDE,  1550. 

Dr.  Olde  is  quoted  with  respect  by  Archbishop  Bancroft  in 
his  celebrated  Sermon  at  Paul's  Cross,  in  1588,  as  "  a  verp 
learned  man"  who  had  written  a  work  in  Defence  of  the 
Reformation  of  the  Church  by  Edward  VLt  The  title  of  this 
Work  is, "  Acquittal  or  purgation  of  the  most  Catholic  Christian 


quod  opus  illud,  puta  signum  aut  Sacramentum,  exhibetur,  nisi  impediat  obex- 
peccati  mortalis.  gratia  confertur ;  sic  quod  praeter  exhibitionem  eigni  foris  exhi- 
bit! non  requiritur  bonus  mortus  interior  in  suscipiente,  quo  de  condigno  vel  de 
congruo  gratiam  mereatur,  sed  sufficit  quod  suscipiens  non  ponat  obicem."  (Re- 
pertorium  generale  et  succinct.  <&c.  content,  in  quat.  collect.  Gabrielis  Biel  super 
quat.  libr.  Sen  tent  Lugd.  1619,  fol.     In  libr.  4,  dist.  1,  qusest.  3.) 

*  See  pp.  203,  204,  above. 

f  See  reprint  of  this  Sermon  in  Hickes's  Bibliotheca  Scrlptomm,  Ac.  Lend. 
1709.  8vo.  p.  281. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  253 

Prince  Edward  VL,"  printed  at  "Waterford  in  1555,  16mo.    In 
it,  speaking  of  baptism,  he  says, — 

"  By  this  baptism  we  believe  that  all  are  baptized  to  be  one  body  through 
the  Spirit  of  Christ,  and  that  baptism  doth  always  work  effectually  in 
faithful  believers ;  for  Christ  doth  always  water  the  members  of  his  body 
with  his  own  Spirit  J^  (fol.  E  iv.) 

Here  it  is  evident  that  the  effect  of  baptism  is  confined  to 
faithful  believers  and  members  of  ChrisVs  body. 

And,  again,  in  his  "  Confession  of  the  most  ancient  and 
true  Christian  Catholic  Old  Belief,"  (which  professes  to  be 
"  imprinted  in  Sothewarke,  by  Christopher  Truthal.  In  April 
1556.")  16mo.,  commenting  on  the  Creed,  he  says  : — 

"  Concerning  the  Ninth  Article,  I  believe  and  confess,  that  all  they 
which  truly  believe  in  Christ  throughout  all  the  whole  universal  world,  are 
one  body  and  one  church  of  Christ,  whom  he  sanctifieth  by  his  Holy  Spirit 
in  his  own  blood.  And  all  they  are  with  one  only  bond  and  knot  of  faith, 
and  through  love,  united  and  knit  in  Christ,  and  one  to  another,  among 
themselves,  like  members  all  of  one  body;  and  principally  they  are  made 
partakers  of  the  free  grace  and  gifts  of  their  head  and  Saviour  Jesus  Christ. 
This  church  is  holy,  this  church  is  begotten  and  born  of  the  word  of  God 
recorded  in  the  Holy  Scriptures.  .  .  .  And  because  it  is  begotten  and  born  of 
the  immortal  seed  the  word  of  God,  mentioned  in  the  Scriptures,  heareth  the 
voice  of  her  head  and  shepherd,  Jesus  Christ,  fleeth  from  the  voice  of  all 
strange  doctrines  and  spirits,"  &c.  (fol.  C  2,  C  3.) 

ROGER  HUTCHINSON,  1550. 

Roger  Hutchinson  was  a  Fellow  of  St.  John's  College, 
Cambridge,  and,  though  a  layman,  yet  of  some  ecclesiastical 
learning.  In  1550  he  published  a  book  entitled  "  The  Image 
of  God,  or  Layman's  Book,"  which  he  dedicated  to  Archbishop 
Cranmer.  From  this  work  passages  are  sometimes  quoted  as 
proving  the  universal  efficacy  of  baptism  to  the  production  of 
spiritual  regeneration.  And  no  doubt  there  are  passages 
which,  speaking  of  baptism  in  general  terms,  connect  regenera- 
tion with  it,  as  the  most  Calvinistic  divines  also  do,  as  has  been 
already  shown.  But  he  also  tells  us  that  God  "  is  not  bound 
to  his  Sacraments,  but  worketh  what  he  will  and  how  he  will,^ 
and  that  He  "regardeth  the  heart,  not  the  ceremony  of  minis- 
tration.'^'' * 

•  Park.  ed.  Sftc.  108,  109. 


254  EFFECTS    OF    BAPTISM    IN   INFANTS. 

These  words,  then,  show  that  his  general  expressions 
respecting  the  effects  of  the  sacraments  are  to  be  understood  as 
referring  to  those  cases  where  the  recipients  are  acceptable  in 
the  sight  of  Grod. 

A  SHORT  CATECHISM,  1550. 

The  full  title  is, 

"  A  shorte  Cathechisme.  A  briefe  and  godly  bringinge  up  of  youth, 
in  the  knowlege  and  commaundementes  of  God  in  fayth,  prayer,  and  other 
articles  necessary  to  be  knowen  of  all  those  that  wil  be  partakers  of  the 
kyngdom  of  Jesus  Christ :  set  forth  in  maner  of  a  Dialogue."     16nio. 

The  colophon  is, 

"  Imprinted  the  yeare  after  the  creation  of  the  worlde  5525.  And  after 
the  byrthe  of  oure  Saviour  1550."— (Cambr.  Univ.  Libr.  Q.*  13,  42.) 

The  author  of  this  Catechism,  in  his  Preface  to  the  reader, 
says,— 

"  And  because  our  country  is  great,  and  the  preachers  few,  that  the 
word  cannot  by  lively  voice  be  taught  in  all  places:  I  thought  nothing 
meeter  to  be  set  forth  at  this  present  time,  than  this  brief  Catechism,  that 
where  as  they  can  have  no  preacher,  they  may  notwithstanding  not  lack  a 
teacher." 

I  have  not  been  able  to  ascertain  who  was  the  author  of 
this  Catechism,  and  therefore  of  course,  as  long  as  its  author 
remains  unknown,  its  testimony  is  of  a  secondary  value.  But 
the  words  of  the  Preface,  just  quoted,  certainly  seem  to  imply 
that  its  author  was  one  whose  works  would  be  at  least  freely 
allowed  to  be  used. 

Thus  it  speaks  on  the  subject  of  Baptism. 

"  T.  [Teacher.]  Is  not  baptism  a  washing  away  of  sins,  as  Peter  saith  ? 

"  Ch.  [Child.]  Not  properly,  but  the  Holy  Ghost  in  the  Holy  Scripture 
is  oft  wont  to  name  the  outward  things,  as  if  they  were  the  things  that 
they  betoken.  As  in  the  book  of  creation,  circumcision  is  called  a  bundt 
[covenant],  the  which  is  but  a  token  of  the  bundt.  Likewise  Moses  calleth 
the  Easter-lamb  a  passing  by,  and  yet  it  was  but  a  sign  of  the  passing  by. 
So  baptism  is  sometime  called  a  new  bearing  water,  not  that  we  be  new 
bom  through  the  outward  water,  but  that  it  betokeneth  the  new  birth  and 
regeration  [regeneration].  Peter  saith  also  :  Baptism  saveth  us,  of  the 
which  manner  of  speaking  there  be  many  in  Scripture."     (fol.  I  iiii.) 

The  testimonies  of  Bucer  and  Peter  IMartyr,  Regius 


f 

EFFECTS    OF    BAPTISM   IN   INFANTS.  255 

Professors  of  Divinity  at  Cambridge  and  Oxford  in  the  reign 
of  Edward  VI.,  I  have  given  in  oh.  v.,  pp.  174  et  seq.  above. 


I  now  pass  on  to  the  divines  of  the  period  of  Queen  Eliza- 
beth. And  I  would  in  the  first  place  call  the  reader's  attention 
to  the  proofs  already  given  in  Chapter  III.  above,  of  the  system 
of  doctrine  generally  embraced  in  our  Church  at  that  time. 
Because,  while  it  is  impossible  to  obtain  testimonies  from 
many  of  these  divines  on  the  particular  subject  of  the  effects 
of  baptism,  from  the  circumstance  of  its  not  having  been 
anywhere  treated  of  by  them,  yet  the  system  of  doctrine  they 
held  is  a  sufficient  proof  of  the  general  character  of  their  views. 
No  man,  holding  the  doctrine  called  Calvinistic,  on  the  subject 
of  election  and  final  perseverance,  can  consistently  hold  that 
the  universal  effect  of  baptism  in  infants  is  to  produce  (in  the 
full  and  proper  sense  of  the  terms)  spiritual  regeneration. 
And  therefore  the  proofs  already  given  of  the  "  Calvinistic  " 
views  of  our  Archbishops,  Bishops,  and  University  Professors, 
on  these  points,  are  decisive,  though  indirect,  evidences  of 
their  general  doctrine  on  the  subject  of  Baptism. 

From  the  cause  just  mentioned,  however,  I  am  compelled 
to  pass  over  many  names  of  those  whose  general  sentiments 
are  well  known,  and  content  myself  with  passages  from  those 
who  have  happened  to  leave  behind  them  some  treatise  or 
incidental  notice  on  the  particular  subject  of  our  present 
inquiry.     And  I  commence  with, — 

BISHOP  JEWELL; 

Bishop  of  Salisbury  from  1559  to  1571. 

The  sanction  given  by  Convocation  to  his  "Apology" 
entitles  him  to  precedence.  Now  Bishop  Jewell  is  a  witness 
adduced  by  the  Bishop  of  Exeter,  in  his  recent  Charge,  to 
show  that  the  Church  of  England  "  agrees  with  Rome  "  on 
the  doctrine  of  the  gift  of  spiritual  regeneration  in  baptism. 
I  will  therefore  first  notice  the  reference  made  to  his 
writings  in  support  of  this  view  of  the  effects  of  baptism. 
Bishop  Jewell,  we  are  told,  "  in  his  Apology  for  the  Church 
of  England,"—' 


266  EFFECTS    OF   BAPTISM    IN   INFANTS. 

^'  While  he  enlarges  on  every  particular  in  which  we  differ  from  Rome, 
disposes  of  baptism,  in  which  we  are  agreed,  [!]  in  a  very  few  lines,  merely 
showing  that  on  this  point  we  hold  the  faith  of  the  Catholic  Church."* 

And  for  proof  of  this  we  have  the  following  extracts  placed 
before  us. 

"  Jewell  (Apol.  Eccl.  Ang.  par.  II.)  '  Baptismum  quidem  Sacramentum 
esse  remissionis  peccatorum,  ct  ejus  ablutionis,  quam  habemus  in  Christi 
sanguine ;  et  ab  eo  neminem,  qui  velit  profiteri  nomen  Christi,  ne  infantes 
quidem  Christianorum  hominum,  quoniam  nascuntur  in  peccato,  et  pertinent 
ad  populum  Dei,  arcendos  esse.'  Again, — '  Christum  enim  asserimus,  vere 
sese  prsesentem  exhibere  in  Sacramentis  suis  :  in  Baptismo,  ut  cum  indu- 
amus.'  "t 

The  following  passage  also  is  quoted  from  his  Treatise  on 
the  Sacraments.  "They  are  not  bare  signs:  it  were  blas- 
phemy so  to  say.  The  grace  of  God  doth  alway  work  with 
his  Sacraments." 

To  which  is  added  the  following  note ; — 

"Jewell's  Works,  fol.  Load.  1609.  (Treatise  of  Sacraments,  p.  263.) 
He  adds :  '  Chrysostom  saith,  In  nobis  non  simplex  aqua  operatur,  sed, 
cum  accepit  gratiam  Spiritus,  abluit  omnia  peccata.  So  saith  Ambrose 
also:  Spiritus  Sanctus  dcsccndit,  et  consecrat  aquam.  So  saith  Cyril. 
So  saith  Leo,  sometime  a  Bishop  of  Rome.  Dedit  aquae  quod  dedit  Matri. 
Virtus  enim  Altissimi  et  obumbratio  Spiritus  Sancti,  quae  fecit,  ut  Maria 
pareret,  eadem  facit,  ut  regeneret  unda  credentem.'  Presently  afterwards, 
in  the  same  treatise,  p.  265,  Jewell  says- — 'I  will  now  speak  briefly  of 
the  Sacraments  in  several,  and  leave  all  idle  and  vain  questions,  and  only 
lay  open  so  much  as  is  needful  and  profitable  for  you  to  know.  Baptism, 
therefore,  is  our  Regeneration  or  new  Birth,  whereby  we  are  born  anew  in 
Christ,  and  are  made  the  sons  of  God,  and  heirs  of  the  kingdom  of 
heaven.'  "$ 

These  are  the  passages  upon  which  his  Lordship  grounds 
his  claim  to  the  authority  of  Jewell  in  his  favor.  Now  the 
reader  will  at  once  perceive  that  there  is  nothing  in  this  lan- 
guage but  what  we  have  already  met  with  in  the  works  of  the 
most  "  Calvinistic"  divines;  and  the  passage  from  Leo,  in 
which  he  says,  "  regeneret  unda  credentem"  is  precisely  in 
accordance  with  the  views  which  his  Lordship  adduces  it  to 
refute  ;  and  of  course  illustrates  the  meaning  of  the  context. 
The  real  views  of  Jewell  must  be  ascertained  by  a  comparison 
of  these  with  other  passages  in  his  works ;  and  such  a  compari- 


•  Charge,  8d.  ed.  p.  11.  f  lb.  J  lb. 


EFFECTS  OF    BAPTISM    IN    INFANTS.  257 

son  will  show  us  that  the  selection  here  made  is  altogether 
partial  and  delusive.  "We  have  Jewell's  own  testimony,  as 
we  have  already  seen,*  written  in  1562,  contemporaneously 
with  the  "Apology,"  and  just  after  the  XXXIX  Articles  had 
been  agreed  to,  that  he  and  his  brethren  in  this  country  did 
not  in  the  least  differ  from  the  doctrine  of  Peter  Martyr, 

The  Bishop  of  Exeter,  quotes  two  passages  from  the 
"Apology."  But  in  the  context  he  would  have  found  others 
that  show  at  once  in  what  sense  they  are  to  be  understood. 

Thus,  it  is  there  said, — 

"  Recipimus  sacramenta  Ecclesiae,  hoc  est,  sacra  quacdain  signa,  caere- 
monias,  quibus  Christus  nos  uti  voluit,  ut  illis  mysteria  salutis  nostrjB 
nobis  ante  oculos  constituerit,  et  fidem,  nostram,  quara  habemus  in  ejus 
sanguine,  vehementis  confirmaret,  et  gratiam  suam  in  cordibus  nostris 
obsignarit.^^ 

That  is,  according  to  the  translation  Jewell  himself  inserted 
in  the  "  Defence  "  of  the  Apology, — 

"  Moreover,  we  allow  the  Sacraments  of  the  Church,  that  is  to  say, 
certain  hply  signs  and  ceremonies,  which  Christ  would  we  should  use, 
that  by  them  he  might  set  before  our  eyes  the  mysteries  of  our  f-al ration, 
and  might  more  strongly  confirm  the  faith  which  we  have  in  his  blood,  and 
might  seal  his  grace  in  our  hearts."t 

And  a  little  further  on,  in  words  not  to  be  mistaken,  he 
says, — 

^^  Sine  fide  ne  vivis  quidera  prodcsse  dicimns  sacramenta  Christi; 
mortuis  vcro  multo  minus." 

"  We  say  that  the  sacraments  of  Christ,  without  faith,  donot  once  profit 
those  that  be  alive :  a  great  deal  less  do  they  profit  those  that  be  dead."$ 

And  in  his  Defence  of  the  Apology  we  find  the  same  doc- 
trine repeatedly' insisted  on  in  the  clearest  terms. 

"  Without  faith  of  our  part,"  he  says,  "  Sacraments  be  not  only 
unprofitable  to  us,  but  also  hurtful."§ 

And  he  explains  the  phrase  of  grace  being  given  in  the 
Sacraments  in  this  way, — 


•  See  p.  106  above. 

f  Ch.  lO.div.  1.  in  Defence  of  the  Apology,  p.  205.  Works,  1611.  foL 

X  lb.  p.  282. 

§  Defence  of  the  Apology,  p.  207.    Worts,  ed.  1611.  fol. 

17 


258  EFFECTS   OF    BAPTISM    IN    INFANTS. 

"  Thus  the  grace  of  God  is  given  unto  us  in  the  Sacraments,  because  it 
is  represented  and  laid  before  us  in  the  Sacraments." 

Again,— 

"  The  merits  of  Christ's  death  whereof  we  entreat,  are  conveyed  unto 
us  by  God,  and  received  by  us.  God  conveyeth  them  to  us  only  of  his 
mercy,  and  we  receive  them  only  by  faith.  .  .  .  Among  other  causes,  the 
Sacraments  serve  specially  to  direct  and  to  aid  our  faith ;  for  they  arc,  as 
S.  Augustine  calleth  them,  '  Verba  visibilia,  Visible  words,'  and  seals  and 
testimonies  of  the  Gospel.  All  this  notwithstanding,  we  say,  It  is  neither 
the  work  of  the  Priest,  nor  the  nature  of  the  Sacrament,  as  of  itself,  that 
maketh  us  partakers  of  Christ's  death,  but  only  the  faith  of  the  receiver."* 

And  speaking  of  the  statements  of  some  of  the  Fathers 
that  an  infant  when  baptized  is  accepted  on  account  of  the 
faith  of  its  parents  or  sponsors,  he  says, — 

"  Nevertheless  concerning  the  faith  of  the  parents  and  others,  the  holy 
doctors  have  sometime  written  otherwise.  S.  Augustine  saith.  Satis  pie 
recteque  creditur,  prodesse  parvulo  eorum  fidem  a  quibus  consecrandus 
ofTcratur  :  It  is  good  and  godly  to  believe  that  the  child  is  holpen  by  the 
faith  of  them  by  whom  he  is  offered  or  brought  unto  baptism.  .  .  .  The  like 
sayings  might  be  alleged  out  of  Justinus  Martyr,  S.  Cyprian,  S.  Hierome, 
and  others.  For  thus  they  write ;  How  truly  I  will  not  say.  But  their 
words  be  plain.  The  prophet  Abacuc  .mith,  Justus  ex  fide  sua  vivet :  The 
just  man  shall  live,  {not  by  the  faith  of  his  parents,  but)  by  his  own  faith.''''  \ 

These  words,  of  course,  clearly  show  Jewell's  own  view  of 
the  case. 

Again  in  his  Reply  to  Harding's  Answer  to  the  challenge 
he  gave  the  papists  in  his  famous  sermon  at  Paul's  Cross  in 
1560,  he  maintains  the  same  doctrine. 

After  having  remarked, — 

"It  is  granted  of  all,  without  contradiction,  that  one  end  of  all  Sacra- 
ments is  to  join  us  unto  God  :"| 

He  adds  almost  immediately  after — 

"  Howbeit,  in  plain  speech,  it  is  not  the  receiving  of  the  Sacrament 


•  lb.  p.  284. 

f  lb.  p.  217.  Jewell,  doubtless,  did  not  hero  mean  to  deny  that  an  infant 
dying  in  infancy  receives  benefit  from  the  faith  of  a  parent,  but  only  that,  in  bap- 
tiam,  one  whom  God  foresees  will  grow  up  and  remain  impenitent  and  unbeliev- 
ing is  made  a  living  member  of  Christ's  mystical  body,  the  true  Church,  tlorough 
K  parent's  faith. 

\  Reply  unto  M.  Harding's  Answer,  p.  20.     Works,  cd.  IGll.  fot. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  259 

that  worketh  our  joining  with  God.  For  whosoever  is  not  joined  to  God 
tcfore  he  receive  the  Sacraments,  he  eateth  and  drinketh  his  own  judgment. 
The  Sacraments  be  seals  and  witnesses,  and  not  properly  the  causes  of  this 
conjunction^^* 

Again,— 

"  We  confess  that  Christ  by  the  Sacrament  of  Regeneration,  as  Chrys- 
ostome  saith,  hath  made  us  flesh  of  his  flesh,  and  bone  of  his  bones,  that 
we  are  the  members  and  he  is  the  head.  We  confess  also,  that  all  the 
faithful  are  one  body,  all  indued  with  one  spirit.  And  be  that  distance 
never  so  great,  yet  are  we  one  another's  members.  This  marvellous  con- 
junction and  incorporation  is  first  begun  and  wrought  bi)  faith,  as  saith 
Paulinas  unto  S.  Augustine;  Per  fidem  nostram  incorporamur  in  Christo 
Jesu  Domino  nostro  :  By  our  faith  we  are  incorporate  or  made  one  body 
with  Jesus  Christ  our  Lord.  Afterward  the  same  incorporation  is  assured 
unto  us,  and  increased  in  our  baptism.''^ 

Here  is  a  broad  and  general  principle  laid  down,  which  of 
course  must  apply  in  its  measure  to  the  case  of  infants  as  well 
as  to  that  of  adults.  Whether  we  suppose  that  the  seed  of 
faith  is  implanted  in  the  infant  previous  to  baptism,  or  whether 
we  hold  that  the  prevision  of  future  faith  and  repentance  avails 
in  the  case  of  an  infant,  or  whatever  other  theory  may  bo 
adopted,  it  is  clear  that  upon  the  principle  advanced  here  by 
Jewell,  a  child  is  not  necessarily  regenerated  and  made  a 
member  of  Christ  because  it  is  baptized. 

Again,  he  says, — 

"  Our  doctrine  is,  that  the  Sacraments  of  Christ,  unto  the  godly  are 
the  instruments  of  the  Holy  Ghost :  and  unto  the  wicked  are  increa&e  of 
further  judgraent."| 

Again,— 

"  Likewise  in  baptism,  as  the  one  part  of  that  holy  mystery  is  Christ's 
blood,  so  is  the  other  part  the  material  water.  Neither  are  these  parts 
joined  together  in  place,  but  in  mystery  :  and  therefore  they  be  oftentimes 
severed,  and  the  one  is  received  without  the  other  J^ 

•  lb.  p.  21.  t  lb.  p.  27.  X  lb-  P-  64- 

^  lb.  p.  285.  Other  passages  are  often  quoted  on  the  subject  from  this  "Work, 
but  they  refer  more  particularly  to  a  poiut  which  (though  I  have  already  observ- 
ed with  regret,  pp.  35,  36,  above,  that  it  is  not  wholly  without  defenders  among 
us)  I  think  it  unnecessary  to  discuss,  namely,  whether  the  virtue  of  the  Sacra- 
ments is  infused  into  the  elements  so  as  to  be  communicated  physically  by  them 
to  the  receiver.  The  great  body  of  the  Romanists  for  the  last  three  or  four 
centeuries  seem  to  have  held  the  affirmative  view.     And  consequently  Jewell 


260  EFFECTS  OF   BAPTISM    IN    INFANTS. 

« 

The  same  is  the  doctrine  of  Jewell's  "  Treatise  of  the 
Sacraments,"  and  the  expressions  quoted  from  it  by  the  Bishop 
of  Exeter  are  nothing  more  than  what  are  common  in  authors 
of  that  period  confessedly  opposed  to  the  Bishop's  views.  It 
is  quite  admitted  that  the  Sacraments  are  not  bare  signs,  and 
that  God  always  works  with  his  Sacraments,  when  the  recipi- 
ents are  acceptable  in  his  sight.  And  this  limitation  Jewell 
himself  constantly  insists  upon ;  and  if  he  had  not,  and  the  words 
quoted  by  the  Bishop  were  to  be  understood  without  any  limi- 
tation, they  would  be  directly  opposed  to  the  25th  Article, 
And  so  also,  in  the  sense  in  which  Jewel  himself  explains  the 
matter,  baptism  is  admitted  to  be  our  regeneration  or  new  birth. 

There  is  another  passage  in  the  same  Treatise,  still  stronger 
perhaps  than  those  quoted  by  the  Bishop,  but  the  meaning  of 
which  is,  to  one  who  is  acquainted  with  the  theology  of  the 
period,  perfectly  clear. 

"  In  baptism,"  he  says,  "  the  nature  and  substance  of  water  doth  remain 
still :  and  yet  is  it  not  bare  water.  It  is  changed  [i.  e.  in  its  character  and 
uses]  and  made  the  Sacrament  of  our  regeneration.  It  is  water  consecrated^ 
and  made  holy  by  the  blood  of  Christ.  They  which  are  washed  therein,  are 
not  washed  with  water,  but  in  the  blood  of  the  unspotted  Lamb.  One  thing 
ite  seen,  and  another  understood.  We  see  the  water,  but  we  understand  the 
blood  of  Christ.  Even  so  we  see  the  bread  and  wine,  but  with  the  eyes  of 
our  understanding  we  look  beyond  these  creatures  ;  we  reach  our  spiritual 
senses  into  heaven,  and  behold  the  ransom  and  price  of  our  salvation.  We 
do  behold  in  the  Sacrament,  not  what  it  is,  but  what  it  doth  signify.  When 
we  receive  it  ^^ith  due  reverence  and  faith,  we  say,  as  said  Gregorius 
Nyssenus,  Ego  aliam  escam  agnosco,  qusc,  &c.    (Do  crca.  hom.  cap.  20.) 


earnestly  opposes  it.  And  when  the  Bishop  of  Exeter  disclaims  the  view  that 
"  the  Sacraments,  by  power  that  they  have  of  themselves,  apart  from  the  effec- 
tual operation  of  God  in  and  by  them,  contain  the  grace  of  wiiich  they  are  the 
Bigns"  (Cliarge,  p.  11,  Note,)  T  suppose  he  means  to  oppose  the  doctrine  of  which 
we  are  speaking ;  though  his  words  might  have  been  clearer. 

On  this  account  T  have  not  quoted  the  following  passage,  because  it  is  written 
with  reference  to  tlie  point  just  mentioned.  "  Verily  to  ascribe  felicity,  or  remis- 
eion  of  sin,  which  is  the  inward  work  of  the  Holy  Ghost,  unto  any  manner  out- 
ward action  whatsoever,  it  is  a  superstitious,  a  gross,  and  a  Jewish  error." 
(Reply  to  Hnrding,  p.  482.)  I  must  add,  however,  that  to  suppose  that  the 
spiritual  effect  always  accompanien  the  outward  action,  is  in  fact  much  the  same 
as  to  suppose  that  the  spiritual  effect  is  always  produced  by  the  outward  action, 
because  even  in  the  latter  case  it  is  only  supposed  to  take  place  tlirough  Divine 
influence.    For  other  passages,  see  Reply  t*  lli'.rding,  pp.  339  and  458. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  26l 

^I  know  another  kind  of  meat,  bearing  the  likeness  and  resemblance  of  our 
bodily  meat,  the  pleasure  and  sweetness  whereof  passeth  only  into  the  soul,' 
It  goeth  not  into  the  mouth  or  belly,  but  only  into  the  soul,  and  it  feedeth 
the  mind  inwardly,  as  the  other  outwardly  feedeth  the  body."* 

But  who  are  thosq  who  are  thus  "  washed  in  the  blood  of 
the  Lamb  ? "  Are  we  to  conclude  from  these  words,  because 
the  expressions  are  general,  that  everybody  that  comes  to  bap- 
tism is  so  washed.  No  I  no  more  than  from  the  latter  part  of 
the  paragraph  we  should  maintain  that  the  bread  and  wine 
**  feed  the  mind  inwardly  "  of  everybody  that  partakes  of  the 
Lord's  Supper. 

The  real  character  and  use  of  the  Sacraments,  and  the 
fimitations  with  which  such  passages  are  to  be  understood,  are 
abundantly  set  forth  in  other  parts  of  the  same  treatise  :  as 
in  the  following  passages. 

", Christ  hath  ordained  them,  [i.  e.  Sacraments,]  that  by  them  he  might 
set  before  our  eyes  the  mysteries  of  our  salvation,  and  might  more  strongly 
confirm  the  faith  which  we  have  in  his  blood,  and  might  seal  his  grace  in  our 
liearts."t 

"  The  signification,  and  the  substance  of  the  Sacrament,  is  to  show  us, 
how  we  are  washed  with  the  passion  of  Christ,  and  how  we  are  fed  with 
the  body  of  Christ.  .  .  .  And  because  of  this  likeness  which  they  have  with 
the  things  they  represent,  they  be  oftentimes  termed  by  the  immes  of  the 
things  themselves. "X 
But,— 

"  If  any  man  have  the  outward  seal  and  have  not  the  faith  thereof  sealed 
within  his  heart,  it  avalleth  him  not.^^ 

"When  one  that  is  imlearned,  and  cannot  read,  looketh  upon  a  book, 
be  the  book  never  so  true,  never  so  well  WTitten,  yet  because  he  knoweth 

not  the  letters,  and  cannot  read,  he  looketh  upon  it  in  vain So  do  the 

fiiithful  receive  the  fruit  and  comfort  by  the  Sacraments,  which  the  wicked 
and  ungodly  neither  consider  nor  receive."  || 

•'It  is  the  covenant  and  promise  and  mercy  of  God  which  clotheth  us 
with  immortality ;  assureth  our  resurrection,  by  which  we  receive  regenera- 
tion, forgiveness  of  sins,  life,  and  salvation.  His  word  declareth  his  love 
towards  us :  and  that  word  is  sealed  and  made  good  by  baptism.  Our  faith, 
^bich  are  baptized,  and  our  continuance  in  the  profession  which  we  have 
made,  establisheth  in  us  this  grace  which  we  receive.    As  it  is  said :  Verus 

•  Treatise  of  the  Sacramenta,  p.  2T4.    Works,  ed.  1611.  foL 
t  lb.  p.  261.  X  lb.  p.  262. 

§  lb.  p.  262,  j  lb.  p.  263. 


262  EFFECTS   OF    BAPTISM    IN    INFANTS. 

Baptismus  constat  non  tam,  &c.  True  baptism  standeth  not  so  much  in 
washing  of  the  body,  as  in  the  faith  of  the  heart.  De  conscevat.  Dist.  4. 
Verus.  As  the  doctrine  of  the  Apostles  hath  taught  us,  saying,  '  By  faith 
purifying  their  hearts.'  Acts  xv.  And  in  another  place  :  '  Baptism  saveth 
us,  not  the  putting  away  of  the  filth  of  the  flesh,  but  the  examining  of  a 
good  conscience  before  God,  by  the  resurrection  of  Jesus  Christ.  1  Pet.  iii. 
Therefore  Hierome  saith:  They  that  receive  not  baptism  with  perfect 
faith,  receive  the  water,  but  the  Holy  Ghost  they  receive  not.  In  Eze.  ca. 
xvi."* 

"  The  Sacrament  malceth  not  a  Christian.,  but  is  a  seal  and  assurance 
unto  all  that  receive  it  of  the  grace  of  God,  unless  they  make  themselves 
unworthy  thereof,  and  that  no  man  may  despise  this  holy  ordinance,  and 
keep  back  his  infants  from  baptism,  for  in  so  doing  he  procureth  his  own 
damnation.  In  time  of  ignorance  many  could  see  this,  and  acknowledge  it, 
that  the  outward  baptism  by  water  was  not  necessary  unto  salvation,  so 
that  the  children  or  others  that  died  without  were  for  lack  thereof  damned. 
The  Church  hath  always  received  three  sorts  of  baptism :  the  baptism  of 
the  Spirit,  or  of  blood,  or  of  water.  If  any  were  prevented  by  death,  or 
hindered  by  cruelty  or  persecution,  so  that  they  could  not  receive  the  Sacra- 
ment of  Baptism  at  the  hands  of  the  minister,  yet  having  the  sanctijication 
of  the  Holy  Ghost,  or  making  their  faith  known  by  their  suffering,  they 
were  born  anew  and  baptized.''^ 

And  then  he  adds  words  which  evidently  .show  that  he  took 
(as  might  be  expected  from  his  Letter  to  Peter  Martyr,  above 
quoted)  precisely  the  view  of  the  foreign  Calvinistic  Reformers 
on  the  subject. 

"God  hath  his  purpose  in  us  and  our  children.     Before  we  be 

BORN,  WHEN  he  Iwe]  HAD  DONE  NEITHER  GOOD  NOR  EVIL,  HE  HATH  MERCY 
AND  COMPASSION  ON  US.  JUDGMENT  APPERTAINETH  UNTO  GoD.  He  KNOWETH 
WHO  ARE  HIS.      No   MAN  KNOWETH  THE  THINGS  OF  GoD  BUT  THE  SpIRIT  OF 

God  only.  And  thus  much  of  the  Sacrament  of  Baptism,  which  is  the 
badge  and  cognizance  of  every  Christian.  If  any  be  not  baptized,  but 
lacketh  the  mark  of  God's  fold,  we  cannot  discern  him  to  be  one  of  the  flock. 
If  any  take  not  the  seal  of  regeneration,  we  cannot  say,  he  is  born  the  child 
ofGod."t 

With  these  passages  I  leave  the  testimony  of  Jewell  in  the 
bands  of  the  reader. 
I  pass  on  to, — 


•  lb.  p.  266.  t  lb.  p.  267.  X  lb.  p.  267. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  263 

DEAN  NOWELL'S  CATECHISM; 
Dean  of  St.  PauVsfrom  1560  to  1604. 

I  rank  the  testimony  of  Dean  No  well's  Catechism  next, 
because  it  was  revised  and  approved  in  the  Convocation  of 
1562,  and  was  formally  sanctioned  by  a  Canon  of  the  Convoca- 
tion of  1571;  and  may  therefore  be  considered  as  a  work 
recognised  by  public  authority  as  speaking  the  sentiments  of 
our  Church.  As  such,  it  is  referred  to  by  the  Bishop  of  Exeter 
himself,*  who  (as  I  have  pointed  out  in  a  former  work!)  being 
entirely  unconscious  that  great  part  of  this  work  is  taken 
almost  verbatim  from  Calvin's  Catechism,  has  committed  the 
singularly  infelicitous  mistake  of  referring  to  words  taken  from 
Calvin's  Catechism  as  an  undeniable  proof  that  Nowell's  Cate- 
chism supports  his  views.  In  a  former  part  of  this  work,t  I 
have  given  some  extracts  illustrating  the  general  system  of 
doctrine  advocated  in  Nowell's  Catechism,  which  has  been 
shown  to  be  that  commonly  called  Calvinistic.  I  have  now 
to  add  that  portion  of  the  Catechism  relating  to  the  subject 
of  baptism.^ 

I  shall  first  give  that  part  of  it  which  has  been  quoted  by 
the  Bishop  of  Exeter,  as  maintaining  his  view,  annexing  in  a 
parallel  column  the  passages  of  Calvin's  Catechism  from  which 
it  is  taken. 

Nowell's  Catechism.  Calvin's  Catechissl 

M.  QuEB  est  arcana  et  spiritualis  M.  Quae  est  Baptism!  significa- 

gratia  [in  Baptismo]  ?  tio  ? 

A.  Ea  duplex  est;  remissio  vide-  P.  Eaduashabet partes.  Namibi 

licet  peccatoruiii,et  regcneratio,  quffi  remissio  peccatorum,   deinde  spiri- 

utraque  in  externo  illo  signo  soli-  tualis  regeneratio figiiratur, 

dam   et  expressam    effi.giem    suam 

*enent. 

M.  Quomodo  ?  M.  Quid  similitudinis  inest  aquas 

A.  Primum,  quemadmodum  sordes  cum  his  rebus,  ut  eas  reprajsentet? 

corporis  aqua,  ita  animse  raaculse  per  P.  Peccatorum  quidem  remissio 

remissionem   peccatorum  eluuntur;  species  est  lavacri^  quo  anima   suis 

*  See  his  recent  Cliarge,  p.  11. 

f  Vindication  of  Defence  of  XXXIX  Articles,  pp.  16, 17. 

X  See  pp.  103-105  above. 

§  I  quote  from  the  Edition  by  Bishop  Cleaver,  Oxon.  1796,  8vo.  pp.  166-Wl. 


264 


EFFECTS    OF    BAPTISM    IN    INFANTS. 


deinde  regenerationis  initium,  id  est, 
naturae  nostra?  mortifkatio,  vel  hn- 
mersione  in  aqnam,  vel  ejus  asper- 
sione  exprimitur.  Postremo  vero, 
q^uum  ab  aqua,  quam  ad  momentum 
subimus,  statim  emergimus,  nov% 
vita,  quae  est  regenerationis  nostrse 
pars  altera  atque  finis  repmscntatur , 


M.  Videris  aquam  effigiem  tan- 
tim  quandam  rerum  divinarum 
efficere. 

A.  Effigies  quidem  est,  sed  mini- 
me  inanis,  aut  fallax,  ut  cui  rerum 
ifsarum  Veritas  adjuncta  sit  atque 
annexa.  Nam  sicuti  Dens  peccatorum 
condonationem,  et  vita  novitatem 
nobis  veri  in  haptismo  offert,  ita  a 
nobis  certo  rccipiimtur.  Absit  cnim, 
ut  Deum  vanis  nos  imaginibus  ludere 
atque  frustrari  putemus.  [27ie  italics 
here  are  the  Bishop^s.]^ 


inaculis  absterguntur,  non  secus  atqae 
aqua  ablutmtur  carporis  sordes. 

M.  Quid  de  regencratione  ? 

P.  Quoniam  ejus  initium  est  na- 
turm  nostra  mortijicaiio,  finis  vero,  ut 
nova&  creaturse  sintus:  in  eo  nobi? 
proponitur  mortis  figura,  qu6d  capiti 
aqua  injicitur;  novae  autem  vitae,  in 
60  qu6d  non  manemus  sub  aqua  de- 
mersi,  sed  ad  momentum  duntaxat 
aubimus,  tanquara  in  sepulcrum,  ut 
statim  emergamus. 

M.  Verum,  annon  aliud  aquae^ 
tribuis  nisi  ut  ablutionis  tantiim  sit 
figura  ? 

P.  Sic  ftguram  esse  sentio  ut 

»IMUL  ANNEXA  SIT  VERITAS.  NeQUB 
ENIM,  SUA  NOBIS  DONA  POLLICENDQ; 
NOS  DEUS  FRUSTRATUR.  PrOINDE  ET 
PECCATORUM  VENIAM  ET  VITjE  NOVI- 
TATEM OFFERRI  NOBIS  IN  BaPTISMO^ 
ET  BECIPI  A  NOBIS  CEATUM  EST. 


Upon  these  words  his  Lordship  grounds  this  remark.  "  It 
is  impossible  not  to  see  in  these  words  an  exhibition  of  the- 
same  truth  as  is  expressed  in  the  27th  Article, — Signum  regene- 


•  "  M.  What  is  the  secret  and  spiritual  grace  [in  Biarptkm]  ? 

"  A.  It  is  twofold ;  namely  remission  of  sins  and  regeneratioD,  both  which 
have  in  that  external  sign  their  full  and  express  representation. 

"M.  How  so? 

"  A.  First  as  the  uncleannesses  of  the  body  are  washed  away  with  water,  «^ 
the  spots  of  the  soul  are  washed  away  by  the  remission  of  sins  ;  then  the  com- 
mencement of  regeneration,  that  is,  the  mortification  of  our  nature,  is  expressect 
either  by  immersion  in  water,  or  by  the  sprinkling  of  it.  But  lastly,  when  wfr 
presently  rise  up  from  the  water,  which  we  go  under  fiir  a  moment,  the  new  life^ 
vfaich  is  the  other  part  and  the  end  of  our  regeneration,  is  represented. 

"  M.  Tliou  seemest  to  make  the  w.ater  only  a  certain  image  of  divine  things. 

•'  A.  It  is  indeed  an  image,  but  by  no  means  one  that  is  empty  or  fallacious^ 
inasmuch  as  the  truth  of  tlie  things  themselves  is  joined  and  annexed  to  it.  For  a» 
God  truly  offers  to  ua  in  Baptism  pardon  of  sins  and  newness  of  life,  so  are  ihey 
certainly  received  by  us.  For  let  us  not  suppose  that  God  mocks  and  deceive* 
m  i^itb  vain  images." 


EFFECTS    OF  BAPTISM  IN  INFANTS. 


265 


*  Meaning, 


rationis,  per  quod,  tanquam  per  instrumentum,  &o," 
of  course,  "  the  same  truth"  as  he  has  ajffirmed  this  Article  to 
express.  A  more  remarkable  proof  of  his  Lordship's  misin- 
terpretation both  of  the  one  and  the  other  could  not  have  been 
afforded  us.  For  the  very  words  upon  which  he  rests  his 
statements  are,  as  we  see,  borrowed  from  Calvin. 

But,  to  have  a  just  view  of  the  testimony  of  this  Catechism 
on  the  subject  of  baptism,  we  must  proceed  to  that  part 
which  his  Lordship  has  mt  quoted.  The  Catechism  proceeds 
thus. 


Nowell's  Catechism. 

M.  Non  ergo  remissionem  pecca- 
torum  externa  aquse  lavatione  aut 
aspersione  cousequiraur  ? 

A.  Minime:  nam  solus  Christus 
sanguine  suo  animarum  nostrarum 
maculas  luit  atque  eluit.  Hunc  ergo 
honorem  cxterno  elemento  tribuere 
nefas  est.  Venim  Spiritus  Sanctus 
conscientias  nQstra'fe  sacro  illo  san- 
guine quasi  a.spergens,  abstersis 
omnibus  peccati  sordibus,  puros  nos 
coram  Deo  reddit.  Hujus  vero 
peccatorum  nostrorum  expiationis 
obsignationem  atque  pig7ius  in  Sacra- 
mento habemus. 

M.  Regenerationem  vero  unde 
habemus  ? 

A.  Non  aliunde  quam  a  morte 
et  resurrectione  Christi ;  nam  per 
mortis  suce  vim  vetus  homo  noster 
quodammodo  crucifigitur  et  mortifica- 
tur,  et  naturse  nostrae  vitiositas  quasi 
sepelitur,  ne  amplius  in  nobis  vivat 
et  vigeat:  resurrectionis  vero  suas 
beneficio  nobis  largitur,  ut  in  novam 
vitftm  ad  obediendum  Dei  justitiae 
reformemur. 

M.  An  gratiam  hanc  omnes  com- 
muniter  et  promiscue  consequantur  ? 
A.  Soli  fideles  hunc  fructum  per- 


Calvin's  Catechism. 
M.  Num  aquam  esse  animse  lava- 
crum  censes? 

P.  Nequaquam.  Hunc  enim  ho- 
norem eripere  Christi  sanguini  nefas 
est,  qui  ideo  effusus  fuit,  ut  abstersis 
omnibus  nostris  maculis,  puros  coram 
Deo  et  impollutos  nos  redderet. 
Atque  hujus  quidem  purgationia 
fructum  percipimus,  quum  sacro  illo 
sanguine  conscientias  nostras  Spiritu? 
Sanctus  aspergit.:  obsignationem  vcf d 
in  Sacramento  habemus. 


M.  Regeneratio  autem  imde  ? 

P.  A  morte  Christi  et  resurrec- 
tione simul.  Haec  enim  vis  sub  est 
ejus  morti,  ut  per  earn  crucifigatur 
vetus  homo  noster,  et  naturse  nostrsa 
vitiositas  quodammodo  sepeliatur,  ne 
amplius  vigeat  in  nobis.  Quod  autem 
reformamur  in  novam  vitam  ad  obe- 
diendum Dei  justitisB,  id  est  resur- 
rectionis beneficium. 

M.  An  promiscue  in  omnibus  im- 
pletur  hac  gratia  ? 

P.  Multi,  dum  illi  sua  pravitaU 


Charge,  3d  ed.  p.  15. 


266 


EFFECTS    OF    BAPTISM    IN    INFANTS. 


Nowell's  Catechism. 
cipiunt :  increduli  vero  oblatus  illic  a 
Deo  promissiones  respucndo,  aditum 
sibi  prcecludentes,  inanes  abeuntj  non 
tamen  idea  efficitmt,  ut  suam  Sacra- 
menta  vim,  et  naturam  amittant. 


M.  Rectus  ergo  baptism!  usus 
quibus  in  rebus  sit  situs,  breviter 
edissere. 

A.  In  fide  et  poenitentia.  Pri- 
mum  enim  Christi  nos  sanguine  a 
cunctis  purgatos  sordibus  Deo  gratos 
esse,  Spiritumque  ejus  in  nobis  habi- 
tare,  certafiducia  cum  animis  nostris 
statutum  habere  oportet.  Deinde  in 
came  nostra  mortificanda,  obedien- 
doque  justitiae  Divinae,  assidue  omni 
ope  et  opera  est  enitendum,  et  pia 
vita  apud  omnes  declarandum  nos  in 
baptismo  Christum  ipsum  quasi  in- 
duisse,  et  ejus  Spiritu  donates  esse. 

M.  Quum  infantes  haec,  quse 
commemoras,  hactenus  per  ajtatem 
praestare  non  possint,  qui  fit  ut  illi 
baptizentur  ? 

A.  Ut  fides  et  poenitentia  baptis- 
mum  prsecedant,  tantillm  gn  adultis, 
qui  per  setatem  sunt  utriusque  capa- 
ces,  exigitur :  infantibus  vero  promis- 
bIo  ecclesiae  facta  per  Christum,  in 
cujos  fide  baptizantur,  in  prsesens 
satis  erit,  deinde  postquam  adole- 
verint,  baptismi  sui  veritatem  ipsos 
agnoscere,  ejusque  vim  in  animis 
eorum  vigere,  atque  ipsorum  vita  et 
moribus  repraesentari  omuino  oportet. 


Calvin's  Catechism. 
viam  pracludunt,  effi,ciunt  ut  sibi  sit 
inanis.     Ita  non  nisi  ad  fideles  solos 
pervenit  fnictus.      Verum^  inde  nihil 
Sacramenti  natura  decedit. 

[The  last  question  and  answer 
precede  in  the  Catechism  those 
which  for  the  purpose  of  comparison 
with  Nowell's,  I  have  placed  before 
them.] 

M.  Quomodo  per  Baptismum  no- 
bis hasc  bona  conferuntur  ? 

P.  Quia,  nisi  promissiones  illic 
nobis  oblatas  respuendo  infnactuosas 
reddimus,  vestimur  Christo,  ejusque 
Spiritu  donamur. 

M.  Nobis  vero  quid  agendum  est 
ut  rite  Baptismo  utamur  ? 

P.  Rectus  baptismi  usus  in  fide 
et  poenitentia  situs  est :  hoc  est,  ut 
statuamus  primi!lm  certa  animi  fidu- 
cia,  nos  ab  omnibus  maculis,  Christi 
sanguine,  purgatos,  Deo  placere : 
deinde  ut  Spiritum  ejus  ^entiamus 
ipsi  in  nobis  habitare:  atque  id 
operibus  apud  alios  declaremus ; 
utque  assidu^  nos  in  meditanda  turn 
carnis  mortificatione,  tum  justitiae 
Dei  obedientia,  exerceamus. 

I\I.  Si  hsec  requiruntur  ad  legiti- 
mum  Baptismi  usum,  qui  fit  ut  in- 
fantes baptizemus  ? 

P.  Non  est  necesse  ut  Baptismum 
semper  fides  et  poenitentia  prajce- 
dant :  sed  ab  iis  tantiim  exiguntur 
qui  per  a;tatem  jam  sunt  utriusque 
capaces.  Satis  ergo  fuerit,  si  in- 
fantes, postquam  adoleverint,  Bap- 
tismi ibi  vim  eierant. 


EFFECTS    OF    BAPTISM    IN   INFANTS. 


267 


Nowell's  Catechism. 

[Showing  here,  like  Calvin,  that 
baptism  has  "  eadem  causa  et  ratio  " 
witli  circumcision,  he  thus  pro- 
ceeds : — ] 

M.  Perge  adhuc. 

A.  Cum  infantes  nostros  vim  ct 
gvasi  substantiam  baptismi  commu- 
nem  nobisciim  habere  certum  sit, 
illis  injuria  Jieret,  si  signum,  quod 
veritate  est  inferius,  ipsis  negare- 
tur:  eoque,'quod  ad  testandam  Dei 
miscricordiam,  confirmandasque  ejus 
promissiones  plurimum  valet,  sub- 
lato,  eximia  consolatione,  qua  veteres 
fruebantnr,  Christiani  fraudarentur ; 
duriusque  cum  nostris  parvulis  in 
Novo  Tcstamento  sub  Christoagere- 
tur,  quam  in  veteri  cum  Judaeorura 
infantibus  sub  Mose  actum  fuerat. 
ItaqucJB  quissimum  est  par^-ulis  nos- 
tris Divin£E  gratise  atque  salutis  fideli- 
um  semini  promissce  hisredes  se  esse, 
baptismo,  impresso  quasi  sigillo^ 
testatum  fiat. 

M.  Ecquid  est  amplius,  quod  de 
hac  re  vclis  dicere  ? 

A.  Quum  Christus  Dominus  in- 
fantes ad  se  vocet,  edicat  etiam  ne 
quis  eos  accessu  prohibeat,  ad  se 
venientes  amplectatur,  ad  eos  regnum 
coeleste  pertinere  testetur,quos  caelesti 
palatio  Deus  dignatur,  eos  ab  hom- 
inibus  primo  aditu  vestibuloque  pro- 
hiberi,  et  a  Christiana  Republica 
quodammodo  excludi,  summavidetur 
esse  iniquitas.* 


Calvin's  Catechism. 


*      *      *      * 

P.  Quum  satis  constet  vim  sui- 
stantiamque  {ut  ita  loquar)  Baptismi 
infantibus  esse  communem,  si  illis 
negaretur  signum,  quod  veritate  est 
inferius,  aperta  illis  injuria  Jieret. 

[He  had  previously  observed, 
Signo  sublato  (quod  ad  testandam 
Dei  miscricordiam  et  confirmaudas 
promissiones  plurimum  valet)  deesset 
nobis  eximia  consolatio,  qua  frueban- 
tur  veteres.] 


M.  Qua  ergo  conditione  bapti- 
zandi  sunt  infantes  ? 

P.  Ut  testatum  fiat,  benedictionis 
fidelium  semini  promissjE  ipsos  esse 
hseredes:  ut  agnita,  postquam  ado- 
leverint,  Baptismi  sui  veritate,  fruc- 
tum  ex  CO  percipiant  ac  proferant. 
(Calv.  Catech.,  Op.  Amst.  1667 
et  s.  vol.  viii.  pp.  25,  26.) 


•  "  M.  Do  we  not  therefore  obtain  remission  of  sins  by  external  washing,  or 
spriukling  of  water ! 

"  A.  By  no  means :  for  Christ  alone  washes  and  cleanses  away  the  spots  of 
our  souls  by  his  own  blood.  Therefore  it  is  wicked  to  give  this  honor  to  the 
external  element.  But  the  Holy  Spirit,  sprinkling  as  it  were  our  consciences 
with  that  sacred  blood,  having  wiped  away  all  the  defilement  of  sin,  renders  as 
pure  before  Ood.  But  of  this  expiation  of  oar  sins  we  have  in  the  Sacrament  a 
te<U  and  pledge. 

"  M.  But  whence  have  we  regeneration  ? 


^^g  EFFECTS  OF  BAPTISM   IN   INFANTS. 

From  these  passages,  then,  taken  (as  they  must  be)  together, 
the  doctrine^  of  Nowell's  Catechism,  and  consequently  of  the 
Church  of  England,  on  this  point  is  abundantly  clear.  In  fact 
it  is  obvious,  that  the  very  expressions  in  which  the  doctrine 
is  enunciated,  in  all  its  leading  features,  are  taken  from  Calvin. 

"  A.  From  no  other  source  than  from  the  death  and  resurrection  of  Christ ;  for 
through  the  power  of  liis  death  our  old  man  is  in  a  manner  crucified  and  mortified, 
and  the  corruptness  of  our  nature  is  as  it  were  buried,  that  it  may  no  longer  live 
and  flourish  in  us :  but  the  blessed  effect  of  his  resurrection  is  to  obtain  for  us, 
that  we  may  be  formed  anew  to  a  new  life  to  obey  the  righteousness  of  God. 

"  M.  Do  all  universally  and  without  distinction  obtain  this  grace  ? 

"A.  The  faithful  07ily  partake  of  this  fruit :  but  the  unbelieving  by  rejecting 
the  promises  there  offered  them  by  God,  shutting  the  door  of  entrance  against 
themselves,  go  away  empty  ;  yet  they  do  not  thereby  cause  the  sacraments  to  lose 
their  power  and  nature. 

"  M.  Explain  then  in  a  few  words  in  what  things  the  right  use  of  baptism 
consists. 

"  A.  In  faith  and  repentance.  For  first,  we  ought  to  have  our  minds  convinced 
with  an  unwavering  confidence  that  we,  being  cleansed  from  all  defilements  by 
the  blood  of  Christ,  are  acceptable  to  God,  and  that  his  Spirit  dwells  in  us.  Then 
we  must  labor  assiduously  with  all  our  power  and  efforts  in  the  mortification  of 
our  flesh,  and  in  obeying  the  righteousness  of  God;  and  by  a  life  of  piety  it  is  to 
be  manifested  before  all  that  in  baptism  we  have  as  it  were  put  on  Christ,  and 
have  the  gift  of  his  Spirit. 

"  M.  Since  infants  are  not  as  yet  able,  on  account  of  their  age,  to  perform  those 
things  which  thou  hast  mentioned,  how  is  it  that  they  are  baptized  ? 

"  A.  That  faith  and  repentance  should  precede  baptism,  is  required  only  in 
adults  who  are  of  an  age  to  be  capable  of  them  :  but  for  infants  the  promise  made 
to  the  Church  through  Christ  in  whose  faith  they  are  baptized,  will  be  for  the 
present  sufficient ;  then,  after  they  have  grown  up,  duty  requires  that  they  them- 
selves should  acknowledge  the  truth  of  their  baptism,  and  that  its  power  should 
flourish  in  their  souls,  and  be  set  forth  in  their  life  and  conduct. 

[Showing  here,  like  Calvin,  that  baptism  has  "the  same  reason  and  design" 
with  circumcision,  ho  thus  proceeds  : — ] 

"  M    Go  on. 

"  A.  Since  it  is  certain  that  our  infants  have  the  power,  and  as  it  were  the 
substance,  of  baptism  in  common  with  us,  it  would  be  an  injustice  done  them,  if 
the  sign,  which  «  inferior  to  the  truth,  should  be  denied  them  ;  and  if  that  were 
taken  away,  which  had  much  force  for  bearing  witness  to  the  mercy  of  God  and 
confirming  his  promises,  Christians  would  be  deprived  of  an  excellent  ground  of 
comfort  which  the  ancients  enjoyed ;  and  our  infants  would  be  dealt  with  more 
hardly  in  the  New  Testament  under  Christ,  than  were  the  infants  of  the  Jews  in 
the  Old  Testament  under  Moses.  Therefore  it  is  most  just  that  testimony  should 
be  borne  to  our  little  ones  by  baptism,  as  by  the  impress  of  a  seal,  that  they 
are  heirs  of  divine  grace,  and  of  the  salvation  promised  to  the  seed  of  the  faithful 

"  M.  Is  there  anything  more  which  thou  desirest  to  say  on  this  matter  ? 

"  A.  Since  Christ  the  Lord  calls  infants  to  him,   commandeth  also  that  no 


EFFECTS    OF    BAPTISM    IN    INFANTS.  269 

It  tells  us  distinctly  that  the  promised  grace  pertaining  to 
baptism  is  received  only  by  the  faithful;  and  that  the  reason 
-why  our  infants  are  baptized  is,  that  they  have  the  power,  and, 
^s  it  were,  the  substance  of  baptism,  and  therefore  that  it 
would  be  wronging  them  to  deny  them  the  sign,  which  is  infe- 
rior to  the  reality  which  they  possess:  the 'very  words  of  Cal- 
vin.* And  by  the  explanation  here  given  of  the  nature  and 
effects  of  baptism,  we  must  interpret  the  words  which  occur 
in  the  first  answer  given  on  the  subject  of  baptism. 

''  M.  Quot  in  Ecclesia  sua  Sacramenta  instituit  Dominus  ? 

•'A.  Duo. 

'•  M.  QujE  ? 

''  A.  Baptismum  et  sacram  ccenam :  quorum  communis  est  inter  omnes 
fideles  usus.  Altero  enim  renascimur,  altero  sustentamur  ad  vitam 
JBternam."t 

We  are  regenerated  by  baptism,  inasmuch  as  baptism 
is  the  sign  and  seal  of  our  new  birth  (and  Sacraments  are 
called  by  the  names  of  the  things  they  represent; )  inasmuch 
also  as,  if  we  are  accepted  in  the  sight  of  God,  (a  necessary 
pre-requisite  to  the  operation  of  God  in  his  Sacraments,)  we 
are  thereby  formally  and  pvhlicly  incorporated  into  the  true 
Church  ot  Christ,  and  receive   regenerating  grace.     To  use 


man  forbid  them  access,  embraces  those  that  come  to  him,  testifies  that  the  king- 
dom of  heaven  belongs  to  them,  it  seems  to  be  a  very  great  sin  that  those  wliom 
God  vouchsafes  to  receive  in  the  heavenly  palace  should  be  prohibited  by  man 
from  the  first  entrance  and  porch,  and  be  in  a  certain  manner  shut  out  of  the 
Christian  Commonwealth." 

*  Had  the  Bishop  of  Exeter  read  these  words,  when  in  his  recent  Charge  ho 
referred  to  the  words  of  the  "  Directory  for  Public  Worship,"  in  1 644, — that  children 
•'  are  Christi.ins,  and  federally  holy  before  baptism,  and  therefore  they  are  bap- 
tized"— as  showing  that  his  opponents  agree  with  the  doctrine  of  the  Dissenters 
in  opposition  to  that  of  the  Church  of  England  ?  (Charge,  p.  12.)  His  Lordship 
might  as  well  have  charged  them  with  opposition  to  the  Doctrine  of  the  Church 
of  England,  because  they  agree  with  Dissenters  in  holding  the  doctrine  of  the 
Trinity.  On  which  side  is  the  dissent  from  the  doctrine  of  the  Church  of  England 
Nowell's  Catechism  very  clearly  shows. 

f  "  M.  How  many  Sacraments  has  God  ordained  in  his  Church  f 

"A.  Two. 

"  M.  What  are  they  ? 

"A.  Baptism  and  the  Holy  Supper:  the  use  of  which  is  universal  among  all 
the  faithful.  For  by  the  one  we  are  bom  again,  by  the  other  we  are  nourished  to 
eternal  life." 


270  EFFECTS    OF    BAPTISM    I^    INFANTS. 

the  wor(3s  of  Peter  Lombard  himself,  above  quoted,"  We  were 
within  before  in  the  judgment  of  God,  but  noiv  we  are  also 
withininthe  judgment  of  the  Church."  ("Ante  intus  eramus 
judicio  Dei,  sed  nunc  etiam  judicio  Ecolesise.")  And  the 
Church  now  (and  not  before)  can  say,  in  the.  judgment  of  faith 
and  charity,  (the  only  judgment  which  the  Church  is  entitled 
to  pass,)  that  we  are  regenerate.  And  we  are  then  regenera- 
ted, inasmuch  as  the  work  of  regeneration  is  ihen perfected,  in 
the  same  sense  and  way  as  a  covenant  is  perfected  by  affixing 
to  it  the  seal.  In  fact,  as  we  have  already  seen,  (p.  167  above,) 
the  very  same  words  are  used  in  the  Genevan  Annotations  on 
the  Neiv  Testament. 

And  when  the  Catechism  comes  to  explain,  in  the  very 
next  answer,  the  nature  of  baptism,  it  again  adopts  the 
expressions  of  Calvin, 

NowELL.  Calvin. 

M.    De  Baptismo  ergo   primura 
dip  quid  censcas. 

A.  Quum  natura  filii  ira).  id  est,  P.  Baptismus  veluti  quidam  in 

alieni  ab  ecclesia,  quae  Dei  familia  Ecclesiam  aditus  nobis   est.      Illic 

est,  simus,  baptismus  veluti  aditus  enim    testimonium    habemus,     nos 

quidam  nobis  est,  per  quem  in  earn  quum    alioqui    extranei     alienique 

admittimur :    unde   ct  testimonium  simus,  in  Dei  familiam   recipi,  ut 

etiam   amplissimum    accipimus,   in  inter    ejus    domesticos    ccnseamur. 

numero       domesticorum       adeoque  (Cateeh.)     Si  eorum  [infantium]  est 

filiorum  Dei,  nos  jam  esse:  imo  in  regnum   coelorum,  cur   signum   ne- 

Christi  corpus  quasi  cooptavi  atque  gabitur,    quo  velut  aditus  apcritur 

inseri,  ejusque  membra  fieri,  et  in  in  Ecclesiam,    ut  in  earn  cooptati, 

unum  cum  ipso  corpus  coalesccre.*  hsorcdes  regni  coclestis  adscribantur. 

"  (Inst.  iv.  c.  16,  k  17.) 

In  baptism,  as  Nowell  says,  regeneration  "  effigiem  suam 
tenet,"  or  in  the  corresponding  words  of  Calvin,  "  Spiritualis 
regeneratio  figuratur ;"  t  but,  as  both  say,  it  is   a  figure  or 


*  "  M.  Say  therefore  first  wliat  thou  thinkest  of  Baptism. 

"  A.  Since  we  are  by  nature  children  of  wrath,  that  is,  aliens  from  the  Church, 
which  is  the  fiimily  of  God,  Baptism  is  as  it  were  a  certain  door  of  entrance  to  us, 
by  ■which  we  are  admitted  into  it :  whence  also  wc  receive  a  most  decisive  testi- 
mony that  we  are  now  in  the  number  of  the  household,  and  thus  of  tlie  sons  of  God : 
yea,  that  we  are  as  it  were  admitted  and  ingrafted  into  the  body  of  Christ,  and  aro 
become  his  members,  and  are  united  into  one  body  with  him." 

f  So  in  his  "Institutions,"  he  says,  that  the  "res  figurata"in  baptism  is 
"regeneratio."    (Inst.  iv.  c.  16.  §  4.    See  also  §g  17,  20,  and  21.) 


EFFECTS    OF    BAPTISM   IN    INFANTS.  271 

represfjntation  of  such  a  kind,  "ut  annexasit  Veritas  ;  "  because 
God  does  not  deal  with  his  servants  by  empty  signs.  No ; 
wherever  the  party  is  such  as  he  accepts,  (for  whom  alone 
Sacraments  were  ordained  at  all,)  God  works  with  his  Sacra- 
ments, and  they  not  merely  seal,  but  give  grace.  But  to 
argue  from  this  that  God  is  bound  to  work  with  his  Sacraments 
upon  the  hearts  of  all  to  whom  man  chooses  to  give  them,  even 
in  the  case  of  infants,  is  the  extreme  of  presumption. 

I  will  only  add,  that  the  general  definition  of  a  Sacrament 
given  in  this  Catechism  is  also  precisely  that  of  Calvin. 

NowELL.  Calvin. 

M.  .  .  .  Quid  est  Sacramentum  ?  M.  Quid  est  Sacramentum  ? 

A.  Est  externa  Divinee  erga  nos  P.    Externa    Divinas    erga    nos 

per   Christum    benevolentiDB    bene-  benevolentise  testificatio,  qu£c  visi- 

ficentiaeque  testificatio,  signo  aspec-  bili  signo  spirituales  gratias  figurat, 

tabili  arcanam  spiritualemque  gra-  ad     obsignandas     cordibus     nostris 

tiam    reprajsentans,   qua   Dei    pro-  Dei  promissione.",  qud  earum  Veritas 

missiones  de  reinissione  peccatorum,  melius  confirmetur. 
et  ajterna  salute  per  Christum  data, 
quasi  consignantur,  et  earura  Veritas 
in    cordibus   nostris   certius   confir- 
matur.* 

BULLINGER'S  DECADS. 

Another  book  which  received  the  sanction  of  public  authority 
in  the  reign  of  Queen  Elizabeth,  was  BuUinger's  Decads, 
which,  as  I  have  already  shown,!  was  then  considered  so 
valuable  an  exponent  of  the  doctrine  of  our  Church,  that  "the 
Archbishop  and  Bishops  "  assembled  in  Convocation  in 4.586, 
issued  an  order  that  the  junior  ministers  should  provide  them- 
selves with  "  a  Bible  and  BuUinger's  Decads  in  Latin  or 
English,"  and  read  one  chapter  in  the  Bible  every  day  and 
one  sermon  in  the  Decads  every  week,  making  notes  on  them 
in  a  paper-book  to  be  shown  at  stated  times  to  a  person 

•  "  M  . . .  .  What  13  a  Sacrament  ? 

"  A.  It  is  an  external  testification  of  the  Divine  benevolence  and  beneficence 
towards  us  through  Christ,  representing  by  a  visible  sign  a  secret  and  spiritual 
grace,  by  which  the  promises  of  God  of  the  remission  of  sins  and  eternal  salva- 
tion given  through  Christ  are  as  it  were  sealed,  and  the  truth  of  them  is  more 
certainly  confirmed  in  our  hearts." 

f  See  p.  110,  above. 


272  EFFECTS    OF    BAPTISM    IN    INFANTS. 

appointed  to  examine  them,  who  was  to  report  to  the  Bishop 
the  way  in  which  these  exercises  were  performed.  A  more 
emphatic  sanction  to  a  work  it  would  be  impossible  to  conceive. 
I  do  not  of  course  mean  to  assert  that  we  are  bound  to  receive 
every  thing  that  is  said  in  this  work  as  the  established  doctrine 
of  the  Church  of  England;  but  it  can  hardly  be  denied,  that 
its  general  views  of  doctrine  must  have  been  considered  as 
agreeable  to  those  of  our  Church  by  the  Prelates  who  thus 
adopted  it  for  the  instruction  of  young  divines  among  us. 

"What,  then,  is  the  testimony  of  this  work  on  the  doctrine 
of  the  effects  of  baptism  ?  The  following  extracts  will,  I  think, 
be  amply  sufficient  to  answer  this  question.* 

His  whole  system  of  doctrine  may  at  once  be  judged  of 
from  the  way  in  which  he  speaks  of  the  doctrine  of  Predesti- 
nation. 

"The  predestination  of  God,"  he  says,  "is  the  eternal  decree  of  God 
whereby  he  hath  ordained,  either  to  save  or  destroy  men,  a  most  certain 

end  of  life  and  death  being  appointed  unto  them." "  God,  by  his  eternal 

and  unchangeable  counsel,  hath  fore-appointed,  who  are  to  be  saved,  and 
who  are  to  be  condemned.  .  .  .  God  hath  ordained  and  decreed  to  save  all 
how  many  so  ever  have  communion  and  fellowship  with  Christ  his  only 
begotten  son :  and  to  destroy  or  condemn  all,  how  many  so  ever  have  no 
part  in  the  communion  or  fellowship  of  Christ  his  only  son.  Now  the 
faithful  verily  have  fellowship  with  Christy  and  the  unfaithful  are  strangers 
from  Christ.  For  Paul,  in  his  Epistle  to  the  Ephesians,  saith,  '  God  hath 
chosen  us  in  Christ  before  the  foundations  of  the  world  were  laid.'  &c. 
(Eph.  i.)  Lo,  God  hath  chosen  us,  and  he  liath  chosen  us  before  the 
foundations  of  the  world  were  laid,  yea,  he  hath  chosen  us,  '  that  wc  should 
be  witttout  blame,'  that  Is,  to  be  heirs  of  eternal  life  :  howbeit,  '  in  Christ,' 
by  and  through  Christ  hath  he  chosen  us.  And  yet  again  more  plainer : 
*  he  hath  predestinate  us,'  saith  he,  '  to  adopt  us  into  his  sons,'  but  by 
Christ,  and  that  too  Imth  he  done  freely,  to  the  intent  that  to  his  divine 
grace  glory  might  be  given.  Therefore  whosoever  are  in  Christ,  are 
chosen  and  elected.  .  .  .  They  are  wrong  that  think  those  that  are  to  be 
saved  to  life,  are  predestinate  of  God  for  the  merit's  sake  or  good  works 
which  God  did  forsee  in  them.  For  notably  saith  the  Apostle  Paul,  'He 
hath  chosen  us  in  Christ,  into  himself,  according  to  the  good  pleasure  of 
his  will,  that  the  glory  of  his  grace  might  be  praised.  And  again,  '  It  is 
not  in  him  that  willeth,  nor  in  him  that  runneth,  but  in  God  that  sheweth 


*  The  English  translation  being  sanctioned  by  the  Bisliops  in  tlie  above 
"  Order,"  I  have,  for  the  eonvciilt'ncc,  of  tlie  general  reader,  quoted  from  it  instead 
of  the  Latin  original.     The  edition  I  have  used  is  thai  of  Lond.   1577.  4to. 


EFFECTS  OF    BAPTISM    IN    INFANTS.  273 

mercy.'     (Rom.  ix.)" "  First  of  all,  verily,  true  faith  is  required  in  the 

elect.  For  the  elect  are  called,  and  being  called,  they  receive  their  calling 
by  faith.  .  .  .  Furthermore,  unless  we  be  drawn  of  the  heavenly  Father,  we 
cannot  believed     (pp.  642 — 645.) 

And  his  definition  of  "  regeneration  "  is  this, — 

"Let  us  now  against  this  [i  e.  "  the  old  man"]  oppose  or  set  the  new 
man,  that  is,  the  man  which  is  regenerate  by  the  Spirit  of  God,  through 
the  faith  of  Jesus  Christ.  Now  regeneration  is  the  renewing  of  the  man, 
by  whicli,  through  the  faith  of  Jesus  Christ,  we  which  were  the  sons  of 
Adam,  and  of  wrath,  are  born  again  the  sons  of  God,  and  do  therefore  put 
off  the  old  man,  and  put  on  the  new,  which  both  in  understanding  and  will 
doth  freely  .serve  the  Lord.  This  regeneration  is  the  renewing  of  the  mind, 
not  of  the  body :  as  we  heard  in  another  place  out  of  the  third  chapter  of 
St  John's  Gospel.  The  author  of  this  regeneration  is  the  Holy  Ghost, 
which  is  from  heaven  given  unto  man,  I  mean  to  a  faithful  man.  For 
the  gift  of  the  Holy  Ghost  is  given  for  Christ  his  sake,  and  that  too  unto 
none  but  those  that  do  believe  in  Christ.  .  .  .  And  in  this  regeneration  of 
man,  the  will  al.so  doth  receive  an  heavenly  virtue,  to  do  the  good  which 
the  understanding  perceived  by  the  Holy  Ghost,  so  that  it  willeth,  chooseth, 
and  worketh  the  good  that  the  Lord  hath  shewed  it :  and  on  the  other  side 
nilleth,  hateth,  and  repelleth  the  cA'il  that  the  Lord  hath  forbidden  it." 
(p.  590.) 

The  following  is  his  definition  of  a  Sacrament : — 

''  Sacraments  are  holy  actions  consi.sting  of  words  or  promises  of  tho 
Gospel,  or  of  prescript  rites  or  ceremonies,  given  for  this  end  to  the  Church 
of  Grod  from  heaven,  to  be  witnesses  and  seals  of  tho  preaching  of  the 
Gospel  to  exercise  and  try  faith,  and  by  earthly  and  visible  things  to 
represent  and  set  before  our  eyes  tlic  deep  mysteries  of  God,  to  be  short,  to 
gather  together  a  visible  Church  or  congregation,  and  to  admonish  them 
of  their  duty."  (p.  959.) 

Stating  in  what  Sacraments  consists,  he  says, — 

"  Now  let  us  see  in  what  things  Sacraments  consist.  By  the  testimony 
of  the  Scripture,  and  of  all  the  godly  men,  they  consist  in  two  things,  to 
wit,  in  the  sign  and  the  thing  signified,  in  the  word  and  the  rite,  in  the 
promise  of  the  Gospel,  and  in  the  ceremony,  in  the  outward  thing  and  the 
inward,  in  the  earthly  thing  (I  say)  and  the  heavenly.  ...  In  baptism, 
water,  or  sprinkling  of  water  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost,  and  all  that  wliich  is  done  of  the  Church  is  a>  sign, 
rite,  ceremony,  and  outward  thing,  earthly  and  sensible,  lying  open,  and 
made  plain  to  the  senses  :  but  remission  of  sins,  partaking  of  (everlasting) 
life,  fellowship  with  Christ  and  his  members,  and  gifts  of  the  Holy  Ghost, 
which  are  given  unto  us  by  the  grace  of  God  through  faith  in  Christ 
Jesus,  is  the  thing  signified,  the  inward  and  heavenly  thing,  and  that 
18 


274  EFFECTS    OF    BAPTISM    IN   INFANTS. 

intelligible  thing,  which  is  not  perceived  but  by  a  faithful  mindP     (pp, 
968,  969.) 

How  the  Sacraments  are  sanctified, — 

"  There  are  some  which  think  there  is  such  force  graffed  of  God  into 
the  words,  that  if  they  be  pronounced  over  the  signs,  they  sanctify,  change, 
and  in  a  manner  bring  with  them,  or  make  present  the  things  signified, 
and  plant  or  include  them  within  the  signs,  or  at  the  least  join  them  with 
the  signs.  For  hereupon  are  these  kind  of  speeches  heard,  That  the  water 
of  Baptism  by  the  virtue  of  the  words  doth  regenerate." 

And  then  proceeding  to  refute  this  notion,  he  adds, — 

"  Therefore  by  the  nature,  will,  deed,  and  commandment  of  God,  and 
not  by  the  pronunciation  of  any  words,  are  the  Sacraments  sanctified.  To 
which  will  of  God,  that  it  may  be  applied  unto  man^  and  do  him  good^  the 
faithful  obedience  of  men  is  necessarily  required.''^  (pp.  971,  972.) 

Separability  of  the  sign  and  the  thing  signified, — 

"  Many  be  partakers  of  the  sign,  and  yet  are  barred  from  the  thing 
signified."  (p.  981.) 

"  Many  receive  the  visible  sacraments,  and  yet  are  not  partakers  of  the 
invisible  grace,  which  by  faith  only  is  received."  (p.  983.) 

Of  the  Sacramental  union  ; — 

'•Albeit  either  of  the  parts  [of  a  Sacrament,  the  sign,  and  the  thing 
signified]  without  mixture  do  retain  their  owm  nature,  yet  those  two  agree 
in  one  sacrament,  and  being  joined  together  and  not  divided,  do  make  one 
perfect  and  lawful  sacrament.  .  .  .  But  here  some  move  many  and  divers 
questions  touching  the  sacramental  union,  whether  it  be  personal,  real,  or 
rational.  I,  because  I  see  nothmg  of  this  matter  doubtfully  delivered  of 
the  Apostles,  and  that  the  thing  being  plain  of  itself,  by  such  manner  of 
sophistications  is  made  dark,  doubtful,  difficult  and  obscure,  simply  and 
plainly  say,  that  the  sign  and  the  thing  signified  are  joined  together  in  the 
sacraments  by  God's  institution:  by  faithful  contemplation  and  use:  to  be 
short,  in  signification  and  likeness  of  the  things :  but  I  utterly  deny  that 
those  two  are  naturally  united  together,  so  that  the  sign  in  the  sacrament 
beginncth  to  be  that  which  the  thing  signified  is  in  his  own  substance  and 
nature :  1  deny  that  the  thing  signified  is  joined  corporally  with  the  sign,  so 
that  the  sign  remaineth  still  in  his  own  substance  and  nature,  and  yet 
nevertheless  in  the  mean  time  hath  the  thing  signified  corporally  joined 
unto  it,  that  thereby  whosoever  is  partaker  of  the  sign^  should  be  also  by  the 
sign  or  with  the  sign  partaker  of  the  thing  itself.  .  .  Furthermore,  I  say 
that  the  sign  and  the  thing  signified  are  coupled  together  by  God's  institu- 
tion, because  he  which  instituted  the  Sacrament  of  Baptism  and  the  Supper, 
instituted  it  not  to  this  end,  that  with  water  we  might  wash  away  the  filth 
of  the  body,  as  the  custom  is  to  do  by  daily  use  of  baths,  neither  that  we 
should  take  our  fill  of  the  bread  and  wine,  but  that  under  visible  signs  he 


EFFECTS    OF    BAPTISM    IN    INFANTS.  275 

might  commend  unto  us  the  mysteries  of  our  redemption  and  his  grace,  and 
to  be  short,  of  our  salvation,  by  representing  them  to  renew  them,  and  by 
sealing  them  to  confirm  them.  My  saying  is,  that  they  are  coupled  together 
«n  a  faithful  contemplation^  because  they  which  partake  the  Sacraments  reli- 
giously, do  not  fasten  their  eyes  on  sensible  things  only,  but  rather  on  things 
insensible,  signified,  and  heavenly,  so  that  thk  faithful  have  in  themselves 
both  twain  coupled  together,  which  oltJierwise  in  the  sign  or  with  the  sign 
ere  knit  together  with  no  bond.  For  corporally  and  sensibly  they  receive 
the  signs,  but  spiritually  they  possess,  comprehend,  renew,  and  exercise  the 
things  signified.    In  signification  and  likeness  of  the  things,  I  say,  they  are 

«oupled  together,  because  the  sign  is  a  token  of  the  thing  signified 

Moreover,  in  respect  of  the  likeness  of  the  sign  and  the  thing  signified,  the 
name  of  the  one  is  given  to  the  other,  as  I  will  prove  by  most  evident  testi- 
nao&ies  of  Scripture." 

•  And  then  having  referred  to  Gren,  xviL  where  circumcision 
H  called  the  Covenant,  and  Exod.  xii.  where  the  Lamb  is 
called  the  Passover,  &c.,  for  the  Old  Testament,  he  thus 
proceeds, — 

"Now  we  are  come  also  to  the  Sacraments  of  the  New  Testament, 
whose  signs  also  bear  the  names  of  the  things  signified.  For  Peter  saith, 
Acts  ii.,  '  Let  every  one  of  you  be  baptized  in  the  name  of  Jesu  Christ  for 
the  remission  of  sins.'  And  Paul  also  in  the  Acts  of  the  Apostles  heareth, 
*  Arise  and  be  baptized,  and  wash  away  thy  sins  by  calling  on  the  name  of 
the  Lord.'  Therefore  truly  baptism  is  called  a  cleansing,  or  washing  away 
of  sins.  And  Peter  also  elsewhere  saith,  •  Baptism  saveth  you,  not  that 
thereby  the  filth  of  the  flesh  is  put  away,  but  in  that  a  good  conscienca 
maketh  request  unto  God.'  And  Paul  also  saith,  (1  Cor.  vi,)  '  Ye  are 
washed,  ye  are  sanctified,  ye  a.re  justified,  in  the  name  of  the  Lord  Jesus, 
and  by  the  Spirit  of  God.'  Therefore  the  due  and  right  comparing  of  these 
places  between  themselves  doth  manifestly  prove,  that  to  the  sign  of  baptism, 
which  is  water,  is  given  the  name  of  the  thing  signified."  (pp.  986 — 989.) 

Here  we  see  that  these  passages  of  Scripture  are  explained, 
not  by  supposing  them  to  mean  that  the  inward  grace  always 
accompanies  the  outward  sign,  but  from  the  name  of  the  thing 
signified  being  given  to  the  sign. 

On  this  latter  point  he  further  remark, 

*'  That  we  may  yet  at  length  make  an  end  o£  this  place,  they  are 
sacramental  and  figurative  speeches,  when  we  read  and  hear  that  the 
bread  is  the  body  of  Christ.  .  .  .  also  that  they  are  purged  from  their  sins 
and  regenerated  into  a  new  life  which  are  baptized  in  the  name  of  Christ, 
and  that  baptism  is  the  washing  away  of  all  our  sins.  And  after  this 
manner  speaketh  the  Scripture,  and  this  form  of  speech  kept  the  old  doctors 
of  the  Church,  whom  for  so  ^ing  none  that  is  wise  doth  dispraise,  neither 


276  EFFECTS    OF    BAPTISM    IN    INFANTS. 

can  one  discommend  any  man  which  speaketh  after  this  manner,  so  that 
he  also  abide  in  the  same  sincerity  wherein  it  is  manifest  that  those  holy 
men  of  God  did  walk..  For  as  they  did  willingly  and  simply  use  those 
speeches,  so  did  they  not  roughly  and  rigorously  strain  the  letter  and 
epeeches  ;  they  did  interpret  them  in  such  sort,  that  none  was  so  unskilful, 
but  that  he  might  understand  that  the  signs  were  not  the  thing  itself  which 
they  signified,  but  that  the  signs  do  take  the  names  of  the  things,  therefore 
they  used  words  significatively,  sacramentally,  mystically^  and  figurative' 
ly."     (p.  993.) 

The  Sacraments  do  not  confer  grace  of  themselves, — 

"  To  confer  grace,  what  is  it  else  than  to  give,  or  frankly  and  freely  to 
■bestow  something  on  a  man  which  he  had  not  before.  Therefore  if  the 
Sacraments  do  give  grace  to  the  receivers  of  them,  then  truly  they  give 
those  things  which  they  signify,  to  them  which  had  them  not,  I  mean, 
Christ  iwith  all  his  gifts,  that  is  to  say,  th«y  make  them  pleasant  a*d 
acceptable  unto  God.  they  justify  and  save,  yea,  and  that  of  themselves, 
insomuch  as  they  are  said  to  have  received  virtue  to  sanctify  from  the 
passion  of  Christ,  and  not  signify  only  or  to  help  to  commend  or  to  further. 
Yea.  and  they  also  attribute  the  receiving  of  grace  to  our  work,  whereby 
we  receive  the  Sacrament.  But  how  contrary  this  doctrine  is  to  the  truth 
of  the  holy  prophets  and  apostles,  will  now  declare.".  ..."  The  Lord  did 
not  institute  Sacraments  or  Sacrifices,  that  being  offered  they  might  give 
grace,  or  justify  us,  but  to  be  witnesses  of  the  grace  of  God,  and  that  by 
them  his  people  might  be  kept  and  drawn  in  due  order,  &c."  (pp.  1000, 
1001.) 

The  thing  signified  is  received  only  through  faith.  (This 
has  been  already  stated  in  a  passage  quoted  above) : — 

"  In  Baptism  and  the  Lord's  Supper  wc  practise  no  other  faith  than 
whereby  we  believe,  that  wc  arc  purged  from  our  siiis  by  the  grace  and 
mercy  of  Christ,  and  that  by  his  body  given  for  us,  and  his  blood  shed  for 
us,  we  are  redeemed  from  death,  and  become  heirs  of  eternal  life.  Not 
the  Sacraments,  but  faith  through  the  Holy  Ghost  applieth  these  things 
unto  us ;  which  thing  all  the  writmgs  of  the  Apostle  do  witness."  (p. 
1002.) 

Maintaining  that  "  the  ^odly  are  first  justified  andreceived 
into  favor  before  they  be  made  partakers  of  the  Sacraments,^'' 
he  says, — 

"  7%e  holy  and  elect  people  of  God  are  not  then  first  of  all  partakers  of 
(he  first  grace  of  God,  and  heavenly  gifts,  when  they  receive  the  Sacraments. 
For  they  enjoy  the  things  before  they  be  partakers  of  the  signs.  For  it  is 
plainly  declared  unto  us,  that  Abraham  our  father  was  justified  before  ho 
was  circumcised.     And  who  gathereth  [not]*  thereby,  that  justification 


♦  The  m-iginal  is,  "  Inde  rero  quia  non  coUigat." 


EFFECTS    OF    BAPTISM    IN    INFANTS.  277 

wns  not  exhibited  and  given  unto  him  by  the  sacrament  of  circumcision  j 
but  rather  that  that  righteousness  which  he  by  faith  before  possessed,  was 
by  the  sacrament  sealed  and  confirmed  unto  him  ?  And  moreover  who 
will  not  thereof  gather,  that  we  which  are  the  sons  of  Abraham  are  after 
no  other  manner  justified,  than  it  appcareth  that  our  father  was  justified, 
and  that  our  Sacraments  work  no  further  in  us  than  they  did  in  him  ? 
especially  since  the  nature  of  the  Sacramento  of  the  people  of  the  Old 
Testament  and  ours  is  all  one." 

And  he  then  proceeds  to  confirm  this  by  the  cases  of  the 
Ethiopian  eunuch,  Cornelius,  &c.  (pp.  1006,  1007.) 

The  same,  he  tells  us.  Is  true  in  the  case  of  infants  : — 

"  Forasmuch  therefore  as  Cornelius  with  his  household  received  the 
Holy  Ghost  before  they  were  baptised,  it  is  manifest  that  he  did  not  obtain 
the  Holy  Ghost  as  given  first  by  baptism  or  with  baptism.  Again,  we 
read  in  the  Acts  of  the  Apostles,  'They  that  gladly  received  the  word  of 
Peter  were  baptised.'  Therefore  before  they  were  baptised  of  Peter,  they 
had  obtained  the  grace  of  God  through  faith.  For  why,  I  pray  you,  do 
WE  BAPTISE  OUR  INFANTS  ?  It  ts  because  they  believe  with  their  hearty  and 
confess  with  their  mouth  ?  I  think  not.  Do  we  not  therefore  baptise  them, 
because  God  hath  commanded  them  to  brought  unto  him?  because  he  hath 
promised  that  he  will  be  our  God,  and  the  God  of  our  seed  after  us  ?  To 
be  short.  Because  we  believe  that  God  of  his  mere  grace  and  mercy 
IN  the  blood  of  Jesus  Christ,  hath  cleansed  and  adopted  them,  and 
APPOINTED  them  TO  BE  HEIRS  OF  ETERNAL  LIFE  ?  We  therefore  baptising 
infants  for  these  causes,  do  abundantly  testify,  that  there  is  not  first  given 
unto  them  in  baptism,  but  that  there  is  sealed  and  confirmed  which  they  had 
before."     (p.  1007.) 

Reply  to  those  who  object  that  the  Sacraments  are  thus 
deprived  of  their  efficacy  : 

They  object,  I  know  well  enough,  against  these  things ....  that  we  do 
evacuate  and  make  of  none  effect  the  Sacraments,  and  that  we  teach  that 
the  faithful  receive  in  them  or  by  them  nothing  but  bare  water,  and  bare 
bread  and  wine ;  and  that  by  that  means  God  by  us  is  accused  of  falsehood 
and  lying.  We  briefly  answer,  If  they  set  void  or  empty  things  (as  I  may 
80  say)  against  full  things,  so  as  they  be  void  or  empty,  which  have  not 
the  things  themselves  included  in  them,  truly  I  had  rather  confess  them  to 
be  void  than  full.  But  if  they  call  them  void  or  empty,  and  mean  profane 
or  unholy  things,  that  is  to  say,  which  differ  nothing  from  profane  signs  ;  if 
by  bare,  they  understand  things  of  no  force ;  we  openly  profess  that  we  havo 
Sacraments  which  are  holy  and  not  profane  •  effectual,  and  not  without 
force ;  garnished  from  above,  not  naked ;  and  therefore  full,  not  void  or 
empty.  For  they  are  holy  things  and  not  profane,  because  they  are  insti- 
tuted of  God,  and  for  godly  men.  not  for  profane  persons.     They  are  effectual, 


278  EFFECTS   OF    BAPTISM    IN    INFANTS. 

and  not  without  force;  for   in  the  Church,  with    the   godly  anp 

FAITHFUL,    they    WORK    THE    SAME    EFFECT    AND    END    WHEREUNTO   THEY 

WERE  ORDAINED  OF  GoD.  Whcreof  Hiore  hereafter.  They  are  also  worthily 
said  to  be  beautified  and  adorned  by  God,  and  not  bare  things ;  which  have 
the  word  [of]*  God  itself,  wherewith  they  are  most  beautifully  adorned. 
And  therefore  also  they  are  full,  and  not  empty  Sacraments,  because  they 
have  those  things  which  make  a  perfect  Sacrament."  (p.  1008.) 

How  far,  and  in  what  way,  the  Sacraments  are  effica- 
cious : — 

"  He  instituted  Sacraments  to  be  testimonies  of  his  grace,  and  seals  of 
the  truth  of  his  promises.  .  .  .  Therefore  as  God  is  true,  and  cannot  lie,  so  the 
seals  of  his  promises  are  most  true.  He  hath  promised  that  he  will  be  ours, 
and  that  in  Christ  he  will  communicate  himself  unto  us  with  all  his  gifts. 
He  therefore  of  a  certainty  sheweth  himself  such  an  one,  and  doth  com- 
municate himself  unto  us ;  although  he  do  it  not  nom  first  of  all  when  we 
receive  the  Sacraments.  ...  As  soon  as  we  first  believed,  he  began  to  shew 
himself  such  an  one  unto  us,  and  doth  shew  himself  more  and  more  through 
the  whole  course  of  our  life ;  we  receive  him,  and  comprehend  him  spiritually 
and  by  faith.  Therefore  when  im  are  partakers  of  the  Sacraments,  he  pro- 
eeedeth  to  communicate  himself  unto  us  after  a  special  manner,  that  is  to 
say,  proper  unto  Sacraments,  and  so  we,  which  before  were  made  partakers 
of  Christ,  do  continue  and  strengthen  that  communion  or  fellowship  spir- 
itttallyand  by  faith,  in  the  celebration  of  the  Sacraments,  outwardly  sealing 
the  same  unto  ourselves  by  the  signs/'  (p.  lOO?.) 

"  The  chief  end  of  Sacraments  is  this,  that  they  are  testimonies  tO' 
confirm  the  truth,  by  which  the  Lord  in  his  Church  even  visibly  doth  testify 
that  the  things  now  uttered  by  preaching  of  the  Gospel,  and  by  the  promises 
assured  to  the  faithful  from  the  beginning  of  the  world,  are  in  every  point  so 
Itfought  to  pass,  and  are  so  certainly  true,  as  they  are  declared  and  promised 
in  the  word  of  truth."  (  p.  1010.) 

"  The  bountiful  and  gracious  Lord  of  his  mere  mercy  receiveth  mankind 
into  the  partaking  of  all  his  good  gifts  and  graces,  and  adopteth  the  faithful, 
that  now  they  be  not  only  joined  in  league  with  God,  but  also  the  children 
of  God,  which  thing  by  the  holy  action  of  baptism,  being  instead  of  the 
sign,  or  the  very  sign  itself,  is  most  evidently  by  representation  laid  before- 
the  eyes  of  all  men.  For  the  minister  of  God  standeth  at  the  holy  font  to 
vrhom  the  infant  is  offered  to  be  baptized,  whom  he  receiveth  and  baptizeth 
into  the  name,  or  in  the  name,  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  For  we  may  find  both,  '  Into  the  name,'  and  '  In  the  name.' 
8o  that  to  be  baptized  '  Into  the  name  of  the  Lord,'  is  to  be  sealed  into  hift 
rirtue  and  power,  (for  the  name  of  the  Lord  signifieth  power,)  into  the  favor, 
mercy,  and  protection  of  God,  yea,  to  be  grafted,  and  as  it  were  to  be  fastened, 
to  be  dedicated,  and  to  be  incorporated  into  God.     To  be  baptized  'in  the 

*  The  original  is, '  ipeum  Deir  verbuak" 


EFFECTS   OF    BAPTISM    IN    INFANTS.  279 

name  of  the  Lord,'  is  by  the  commandment  or  authority  of  God  to  be 
baptized,  I  mean  by  the  commission  or  appointment  of  God  the  Father,  the 
Son,  and  the  Holy  Gliost,  to  be  received  into  the  company  of  the  children  of 
God,  and  to  be  counted  of  God's  household,  that  they  which  are  baptized  are 
(for  are  read  may  be\*  and  be  called  Christians,  and  be  named  with  the 
name  of  God.  being  called  the  children  of  Ood  the  Father,  &c.  His  speech 
therefore  doth  somewhat  resemble  that  which  we  read  elsewhere,  that  '  The 
name  of  God  was  called  upon,  over  some  one ;'  which  is  in  a  manner  as  if 
we  should  say,  that  one  is  called  by  the  name  of  God,  tixat  is.  to  be  called, 
'The  sers'ant  and  Son  of  God.'     They   therefore   which   before  by 

€!RAC£  INVISIBLY  ARE  RECEIVED  OF  GoD  INTO  THE  SOCIETY  OF  GoD,  THOSE 
SELFSAME   ARE    VISIBLY   NOW    BY    BAPTISM   ADMITTED    INTO   THE   SELFSAMK 

HOUSEHOLD  OF  GoB  BY  THE  MINISTER  OF  GoD,  and  therefore  at  that  time 
also  receive  their  name,  that  they  may  always  remember,  that  in  baptism 
they  gave  up  their  names  to  Christ,  and  in  like  maimer  also  received  a 
name.  After  this  manner,  by  a  most  apt  analogy,  the  very  sign  resembleth 
the  thing  signified.  To  be  short,  baptism  is  done  by  >A*ater.  And  water  in 
men's  matters  lath  a  double  use.  For  it  cleanseth  filth,  and  as  it  were 
reneweth  man :  also  it  quenches  thirst,  and  cooleth  him  that  is  in  a  heat. 
So  also  it  representeth  the  grace  of  God,  when  it  cletnseth  his  faithful  ones 
from  their  sins,  regenerateth  and  refresheth  us  witli  his  Spirit.  Besides 
this,  the  minister  of  Christ  sprinkleth  or  rather  poureth  in  water,  or  being 
dipped  taketh  them  out  of  the  water:  whereby  it  signified  that  God  very 
bountifully  bestoweth  his  gifts  upon  his  faithful  ones :  it  signifieth  also  that 
we  are  buried  with  Christ  into  his  death,  and  are  raised  again  with  him 
into  neAvnessof  life.  Pharro  was  drowned  in  the  gulf  of  the  Red  Sea,  but 
the  people  of  God  passed  through  it  safe.  For  our  old  Adam  must  be 
drovr-ned  and  extinguished ;  butour  new  Adam  day  by  day  must  be  quickened 
and  rise  up  again  (out  of  the  water.)  Therefore  is  the  mortification  and 
viviflcatioaiof  Christians  very  excellently  represented  by  baptism."  (p.  1018.) 

"  Sacraments  therefore  do  visibly  graff  us  iflto  the  fellowship  of  Christ 
and  his  saints,  who  were  invisibly  graffed  by  his  grace  before  we  were  'par- 
takers of  the  Sacraments :  but  by  receiving  of  the  Sacraments,  we  do  now 
open  and  make  manifest,  of  whose  body  we  would  be  and  are  members; 
the  Lord  with  his  signs  or  marks  by  his  minister  also  visibly  marking 
us  for  his  own  household  and  for  his  own  people."     (p.  1621.) 

"  We  are  not  first  graffed  into  the  body  of  Christ  (as  we  have  often  re- 
peated already)  by  partaking  of  the  Sacraments  :  but  we  which  were  before 
ingraffed  by  grace  invisibly  are  now  also  visibly  consecrated.'^     (p.  1 023.) 

Previous  grace  is  necessary  that  the  Sacraments  may  be  of 
any  avail : — 

"  If  the  inward  anointing  and  sealing  of  the  Holy  Ghost  be  wanting, 


•  The  original  is,  "  attoptigati  siat  et  dicaatur  Chriatiani." 


880  EFFECTS    OF    BAPTISM    IN    INFANTS. 

the  outward  action  will  be  counted  but  a  toy  to  the  unbelievers,  neither 
workcth  the  sealing  of  the  Sacraments  anything  at  all :  but  when  faith, 
the  gift  of  the  Holy  Ghost,  goeth  before,  the  sealing  of  the  Sacraments  ia 
very  strong  and  sure.  Some  also  have  said  very  well,  If  our  minds  b& 
destitute  of  the  Holy  Ghost,  the  Sacraments  do  no  more  profit  us,  than  it 
doth  a  blind  man  to  look  upon  the  bright  beams  of  the  sun."  (pp.  1016, 
10J7.) 

"In  them  that  believe  not,  the  signs  remain  as  they  are  without  life: 
therefore  these  things  [he  had  been  speaking  of  the  consolations  of  reli- 
gion] are  brought  to  pass  by  the  virtue  or  power  of  faith,  and  of  the  Spirit 
working  in  the  lawful  use  of  the  Sacraments  :  without  faith  and  the  Holy 
Ghost  they  are  not  felt  or  perceived."     (p.  1020.) 

"  That  sacraments  without  faith  profit  not,  it  is  easily  proved.  For  it 
is  said  that  sacraments  are  seals  of  the  preaching  of  the  Gospel,  and  things 
appertaining  to  the  same.  For  if  the  preaching  of  the  Gospel  be  heard  with- 
out faith,  it  doth  not  only  profit  nothing  unto  life,  but  it  turneth  rather 
unto  judgment  (to  him  that  heareth.") 

And  then^  having  quoted  several  passages  in  proof  of  this,  he 
adds, — "Therefore  without  faith  Sacraments  profit  nothing," 
(p.  1026.) 

Proceeding  from  this  discussion  on  the  nature  of  the 
Sacraments  in  general,  to  treat  of  baptism  in  particular,  he 
thus  defines  baptism  : — 

"  We  describing  the  nature  of  baptism  more  at  large  do  say,  That  it  is 
an  holy  action  instituted  of  God,  and  consisting  of  the  word  of  God,  and  the 
holy  rite  or  ceremony,  whereby  the  people  of  God  are  dipped  in  the  water 
in  the  name  of  the  Lord  :  to  be  short,  whereby  the  Lord  himself  doth  re- 
-present  and  seal  unto  us  our  purifying  or  cleansing,  gathereth  us  into  one 
body,  and  putteth  the  baptized  in  mind  of  their  duty."     (p.  1033.) 

Here  again  he  repeats,  that  Sacraments  are  not  to  be 
considered  as  bestowing  the  first  gifts  of  grace,  remarking : — 

"  As  we  deny  not,  that  we  are  grafFed  into  the  body  of  Christ,  by  par- 
taking of  the  Sacraments,  (as  we  declared  in  our  last  sermon  of  Sacraments, 
next  and  immediately  going  before  this,)  so  we  have  elsewhere  shewed, 
and  tliat  too  oftentimes  already  very  largely,  that  the  first  beginning  of  our 
uniting  or  fellowship  with  Christ,  is  not  wrought  by  the  Sacraments :  but 
that  the  same  uniting  or  fellowship  which  was  founded  and  grounded  upon 
the  promise,  and  by  the  grace  of  God  through  the  Holy  Ghost  was  commu- 
nicated unto  us  and  ours,  yea,  before  the  use  of  the  Sacraments,  is  continued 
and  sealed  unto  us  by  the  participation  or  receiving  of  the  Sacraments. 
Although  therefore  an  infant  die  without  baptism,  and  being  shut  out  by 
necessity  from  having  fellow.ship  with  Christ,  so  that  he  be  neither  par- 
taker nor  yet  sealed  l>y  the  visible  sign  of  the  Covenant,  yet  he  is  not  alto* 


EFFECTS   OF    BAPTISM   IN   INFANTS.  .281 

» 

gcther  an  alien  or  stranger  from  Christ,  to  whom  he  is  fastened  with 
the  spiritual  knot  of  the  covenant  by  the  virtue  whereof  he  is  saved."  (pp. 
1047,  1048.) 

And  hence  he  grounds  the  title  of  infants  to  baptism 
partly  on  the  fact  that  the  Holy  Spirit  is  given  to  infants, 
and  that  consequently  such  have  a  right  to  baptism : — 

"  St.  Peter,"  he  says,  "could  not  deny  them  the  baptism  of  water,  to 
whom  he  saw  the  Holy  Ghost  to  be  given,  which  is  an  assured  token  of 
God's  people.  .  .  .  Wherefore  the  holy  apostle  Peter  denied  not  baptism  to 
infants,  for  he  knew  assuredly,  even  by  the  doctrine  of  his  Lord  and 
Master  {that  I  may  speak  nothing  now  of  the  everlasting  coveimnt  of  God) 
that  the  kingdom  of  heaven  is  of  infants.  No  man  is  received  into  the 
kingdom,  unless  he  be  the  friend  of  God.  And  these  are  not  destitute  of 
the  Spirit  of  God.  '  For  he  which  hath  not  the  Spirit  of  Christ,  the  same 
is  none  of  his.'  (Rom.  viii.)  Children  are  God's;  therefore  they  have  the 
Spirit  of  God.  Therefore  if  they  have  received  the  Holy  Ghost  as  well  as 
we  ;  if  they  be  accounted  among  the  people  of  God  as  well  as  we  that  be 
grown  in  age ;  who  (I  pray  you)  can  forbid  these  to  be  baptized  with  water 
in  the  name  of  the  Lord  ?  "  (pp.  1055,  1056  ) 

On  the  force  and  effect  of  baptism  he  writes  thus, — 

"  The  holy  Scripture  teacheth  that  we  are  washed  clean  from  our  sins 
by  baptism.  For  baptism  is  a  sign,  a  testimony  and  sealing  of  our  cleans- 
ing. For  God  verily  hath  promised  sanctiflcation  to  his  Church,  and  he 
for  his  truth's  sake  purifieth  his  Church  from  all  sins  by  his  grace,  through 
the  blood  of  his  Sou,  and  regenerateth  and  cleanseth  it  by  his  Spirit,  which 
cleansing  is  sealed  in  us  by  baptism  which  we  receive ;  and  thereof  is  it 
called  in  the  Scriptures,  cleansing  and  remission  of  sins,  purifying,  new 
birth,  regeneration,  and  the  laver  or  fountain  of  regeneration  :  as  circum- 
cision is  called  the  covenant :  and  sacrifices,  sins  and  sanctifications." 
(p.  1060.) 

•'  Wherefore  the  promise,  yea  the  truth  of  sanctiflcation  and  free  remis- 
sion of  sins,  is  written  and  engraven  in  our  bodies  when  we  are  baptized. 
For  God  by  his  Spirit,  through  the  blood  of  his  Son,  hath  newly  regene 
rated  and  purged  again  our  souls,  and  even  now  doth  regenerate  and  purge 
them."  (p.  1061.) 

"  Beside  that,  by  baptism  we  are  gathered  together  into  the  fellowship 
of  the  people  of  God.  Whereupon  of  some  it  is  called  the  first  sign  or  en- 
trance into  Christianity,  by  the  which  an  entrance  into  the  Church  lieth 
open  unto  us.  Not  that  before  we  did  not  belong  to  the  Church.  For  who- 
soever is  of  Christ,  partaker  of  the  promises  of  God,  and  of  his  eternal  cove- 
nant, belongeth  unto  the  Church.  Baptism,  therefore,  is  a  visible  sign,  and 
testimony  of  our  ingraffi.ng  into  the  body  of  Christ.  And  it  is  rightly  called 
a  planting,  incorporating,  or  ingraffing  into  the  body  of  Christ.  For  I  said 
i&  the  general  discourse  of  Sacraments,  that  we  first  by  baptism  were 


^2  EFFECTS    OF    BAPTISM    IN   INFANTS. 

joined  with  Christ  [i.  e.  he  means,  publicly  and  formally],  and  afterward 
with  all  the  members  of  Christ,  our  brethren.  For  Paul  saith,  '  All  ye 
that  are  baptized  have  put  on  Christ.'  But  to  put  on  Christ,  is  to  be 
made  one  with  him,  as  it  were  to  be  joined  and  incorporated  in  him,  that 
he  may  live  in  us  and  we  in  him.  For  he  only  by  his  Spirit  regcnerateth 
and  reneweth  us,"  &c.     (pp.  1061,  1062.) 

But  who  they  are  in  whom  Grod  works  by  his  Sacraments 
he  thus  informs  us, — 

"  The  godly,  yea  even  at  this  day,  do  receive  baptism  as  it  were  at 
the  hands  of  God  himself,  though  they  be  baptized  through  the  ministry 
of  men.  For  the  Lord  establishing  [or,  giving  effect  to,  assistens]  his 
institutions  by  his  Spirit,  worketh  salvation  in  the  elect."     (p.  1033.) 

The  importance  of  this  work,  from  the  public  sanction 
which  it  obtained  in  our  Church,  will,  I  conceive,  be  considered 
as  affording  a  very  sufficient  reason  for  these  numerous 
extracts.  And  certainly  their  testimony  is  clear  and  deci- 
sive. 

There  are  several  other  works  of  the  foreign  Reformers 
which,  from  the  way  in  which  they  were  received  in  this 
country,  might  also  be  fairly  appealed  to,  and  are  entitled  to 
some  consideration  in  our  present  inquiry  ;  particularly  those 
mentioned  in  the  Decree  of  the  University  of  Oxford  in  1579, 
given  at  p.  109,  above.  But  I  cannot  but  feel,  that  the  domestic 
authorities  I  am  about  to  produce  are  sufficiently  abundant  to 
render  it  quite  unnecessary  to  seek  for  further  evidence. 

In  proceeding  to  individual  testimonies,  I  should  have  been 
glad  to  have  carried  the  investigation  first  through  the  whole 
series  of  Archbishops  and  University  Professors  given  in  a 
former  chapter.  But,  after  careful  research,  I  can  find  but 
the  following  among  them  who  have  left  any  direct  testimony 
of  their  views  on  the  subject  of  our  present  inquiry.  Arch- 
bishops Whitgift  and  Sandys ;  Professors  Abbot,  Prideaux, 
Westfaling,  Calf  hill,  and  Benefield,  (of  whom  the  four  former 
were  also  Bishops,)  at  Oxford  ;  and  Professors  Whitaker  and 
Davenant,  (of  whom  the  latter  was  also  a  Bishop,)  at  Cam- 
bridge. But  their  testimony  is  unanimous,  and,  for  the  most 
part,  of  the  strongest  and  clearest  kind,  in  our  favor.  And  from. 
ihe  known  general  theological  views  of  nearly  all  the  rest 


EFFECTS    OF    BAPTISM    IN    INFANTS.  283 

(already  pointed  out*),  there  can  be  no  doubt  of  their  concur- 
rence in  the  same  doctrine. 

The  divines  just  mentioned  I  shall  place  first  in  the  catena 
of  testimonies  I  am  about  to  offer  to  the  reader.  And  I  would 
beg  him  to  observe,  that  the  Archbishops  of  Canterbury  and 
York,  and  the  Divinity  Professors  of  the  two  Universities,  are 
the  sole  ex  officio  clerical  members  of  the  new  Court  of  Appeal, 
proposed  in  various  Bills  presented  during  the  last  few  years  to 
the  Upper  House  of  Parliament,  for  the  trial  of  charges  of 
heresy  and  false  doctrine. 


ARCHBISHOP  WHITaiFT ; 

Margaret  Professor  of  Divinity  at  Cambridge  1566,  1567 ; 
— Regius  Professor  of  Divinity  1567  ; — Master  of  Trinity 
College  1567  to  1577 ; — Bishop  of  Worcester  from  1577 
to  1583 ; — Archbishop  of  Canterbury  from  1583  to  1604. 

In  1572  Dr.  Whitgift  published  an  "  Answer  to  a  certain 
Libel,  entitled  an  Admonition  to  the  Parliament;"  which 
having  elicited  a  reply  from  Cartwright,  he  rejoined  in  1574 
in  a  "Defence"  of  the  former  work,  in  which  the  "Answer" 
is  reprinted.  I  quote  the  following  passages  from  the  "  De- 
fence."! 

And  first  I  must  remind  the  reader  of  the  passage  already 
quoted  in  a  previous  page,f  in  which  he  maintains  that 
God's  government  by  his  Spirit,  in  the  hearts  and  consciences 
of  men,  is  "  in  the  Church  of  the  elect  only^k 

Further,  he  tells  us,  that  it  is  known  to  God  only  who  are 
members  of  the  Church ;  which  wholly  and  summarily  excludes 
the  view  that  all  infants  are  made  by  baptism  members  of  the 
true  invisible  Church  of  Christ.     He  says, — 

"  You  must  of  necessity  admit  this  distinction  (some  be  of  the  Church 
and  some  be  only  in  the  Church,)  else  can  you  not  make  any  visible  Church; 
for  we  only  know,  who  be  in  the  Church;  but  who  be  of  the  Church  is 
known  to  him  alone,  who  knoweth  those  that  be  his?''  \\ 

•  See  pp.  110-123  above. 

f  Defence  of  the  Answer  to  the  Admonition,  against  the  Reply  of  T.  0.  LooA 
16'74.  foL 

t  See  p.  112,  aboTe  g  pc.SO.  |  p.  179. 


284  EFFECTS    OF    BAPTISM    IN    INFANTS. 

But  we  find  passages  still  more  direct  upon  the  subject. 
As  for  instance,  the  following, — 

"  You  say,  '  that  we  attribute  to  the  sign  that  which  is  proper  to  the 
work  of  God  in  the  blood  of  Christ,  as  though  virtue  were  in  water  to  wash 
away  sin.'  You  know  very  well  that  we  teach  far  otherwise,  and  that  it 
is  a  certain  and  true  doctrine  of  all  such  as  profess  the  Gospel,  that  the 
outward  signs  of  the  Sacrament  do  not  contain  in  them  grace,  neither 

YET  THAT  THE   GRACE  OF  GoD  IS  OF  NECESSITY  TIED  UNTO  THEM  :    but  Only 

that  they  be  seals  of  God's  promises,  notes  of  Christianity,  testimonies  and 
effectual  signs  of  the  grace  of  God,  and  of  our  redemption  in  Christ  Jesus, 
by  the  which  the  Spirit  of  God  doth  invisibly  work  in  us,  not  only  the 
increase  of  faith,  but  confirmation  also.  You  understand  likewise,  that  this 
difference  there  is  betwixt  these  external  elements,  being  selected  to  be 
Sacramental  signs,  (that  is,  betwixt  water  in  baptism,  and  common  water: 
bread  and  wine  in  the  Eucharist,  and  usual  bread  and  wine,)  that  these 
now  be  sacraments  sanctified  to  another  use,  to  a  spiritual  use,  to  the 
nourishing  of  faith,  and  feeding  of  the  soul,  to  be  instruments  of  the  Holy 
Ghost,  by  the  which  as  by  instruments  we  be  fed  to  eternal  life.  Further- 
more, you  cannot  be  ignorant,  that  whosoever  contemneth  these  external 
signs,  and  refuseth  them,  cannot  be  a  member  of  Christ,  neither  yet  be 
saved.  Last  of  all  you  have  learned,  that  there  is  such  a  similitude  be- 
twixt the  signs,  and  the  thing  signified,  that  they  are  not  only  in  Scripture 
usually  called  by  the  names  of  those  things  whereof  they  be  Sacraments, 
(as  bread  the  body  of  Christ,  and  water  regeneration,)  but  also  that  the 
contumely  or  contempt  done  fo  the  one  doth  redound  to  the  other,  that  is, 
the  contempt  of  the  signs  is  the  contempt  of  the  things  signified  ;  and  there- 
fore St.  Paul  saith,  1  Cor.  ii.,  'He  thateateth,'  &c.  And  Christ,  John  iii., 
*  Except  a  man  be  born,'  &c.  These  things  being  considered,  it  is  no  su- 
perstitious toy,  but  a  godly  and  true  saying,  that  Christ  hath  sanctified  all 
waters  (used  in  baptizing)  to  the  mystical  washing  away  of  sin :  not  as- 
cribing or  attributing  washing  away  of  sin  to  the  external  clement,  any 
otherwise  than  instrumentally,  or  in  any  other  respect  than  for  the 

SIMILITUDE  that  SaCRAMENTS  HAVE  WITH  THE  THINGS  WHEREOF  THEY  BE 

Sacraments  ;  for  we  know  that  wicked  men  may  receive  these  external  signs, 
and  yet  remain  the  members  of  Saton."  * 

Here,  while,  like  all  orthodox  theologians,  he  maintains 
that  the  Spirit  of  G-od  works  by  the  Sacraments,  yet  it  is  only 
where  he  pleases  to  do  so,  and  for  the  increase  and  confirma- 
tion of  previous  gifts ;  "  the  grace  of  Grod  is  not  of  necessity 
tied  unto  them ;"  nor  is  the  washing  away  of  sin  to  be  attri- 
buted to  them  "  in  any  other  respect  than  for  the  similitude 


p.  788. 


EFFECTS    OF   BAPTISM   IN  INFANTS.  285 

that  Sacraments  have  with  the  things  whereof  they  be  Sacra- 
ments." 

And  he  held  it  to  be  quite  uncertain  what  the  state  of  the 
baptized  is,  whether  adult  or  infant^  as  to  the  membership  in 
the  true  Church.     For  he  says, — 

"  I  make  the  Holy  Sacrament  of  Baptism  no  other  kind  of  passage  than 
God  himself  hath  made  it,  and  the  Church  of  Christ  hath  ever  used  it. 
Good  and  evil,  clean  and  unclean,  holy  and  profane,  must  needs  pass  by  it, 
except  you  will  in  deed  in  more  ample  and  large  manner  tie  the  grace  of 
God  unto  it,  than  ever  did  the  Papists,  and  say  that  all  that  be  baptized  be 
also  saved;  or  else  join  with  the  Anabaptists  in  this,  that  after  baptism  a 
man  cannot  sin.  Who  can  tell.,  whether  he  be  holy  or  unholy.,  good  or  evil, 
clean  or  unclean,  elect  or  reprobate,  of  the  household  of  the  Church  or  not 
of  the  Church,  that  is  baptized,  be  he  infant,  or  at  the  years  of  discretion?'''* 

Now  hete  it  is  evident  that  Whitgift  held  that  what  a  person 
was,  when  coming  to  baptism,  whether  adult  or  infant,  that 
he  remained  after  baptism. 

As  additional  illustrations  of  the  general  character  of  his 
views  on  this  subject,  I  may  add,  that  ho  entirely  rejects  the 
opinion  that  infants  are  not  saved  without  baptism ;  observing 
in  reply  to  Cartwright's  remark,  that  the  word  "  water  "  in 
John  iii.  5,  does  not  mean  the  material  water  of  baptism,  but 
represents  the  cleansing  efficacy  of  the  Spirit's  influences, — 

"The  place  m  the  iii.  of  John  by  you  alleged  hath  divers  interpretations, 
and  the  most  part  of  the  ancient  writers  do  take  water  in  that  place  for 
material  and  elemental  water:  as  Augustine,  Chrysostom,  Ambrose.  Cyril, 
and  sundry  others,  even  as  many  of  the  ancient  Fathers  as  I  have  read 
upon  that  text.  But  because  I  do  mislike  as  much  as  you  the  opinion  of 
those  that  think  infants  to  be  condemned  which  are  not  baptized,  therefore  I 
■will  not  contend  with  you,  either  in  the  interpretation  of  that  place,  or  in 
any  other  thing  that  you  have  spoken  touching  this  error.''  f 

And  he  evidently  holds,  that  the  children  of  baptized  per- 
sons only  are  entitled  to  baptism.^ 

•  P-  621.  f  p.  516. 

X  See  pp.  620  and  622.  See  also  as  to  identity  of  John's  baptism  and  that 
of  Christ,  p.  668. 


286  EFFECTS    OF    BAPTISM    IN    INFANTS. 

ARCHBISHOP   SANDYS;  ' 

Bishop  of  Worcester  from  1559  to  1570 ; — Bishop  of  London 
froml570  to  1576 ;— Archbishop  of  York  from  1576  to  1588. 

''  Christ  hath  instituted  and  left  in  his  Church,  for  our  comfort  and  the 
confirmation  of  our  faith,  two  sacraments  or  seals  ;  Baptism  and  the  Lord's 
Supper.  In  baptism,  the  outward  washing  of  the  flesh  declareth  the  in- 
ward purging  and  cleansing  of  the  Spirit.  ...  If  a  prince  gave  out  his 
letters  patent  of  a  gift,  so  long  as  the  seal  is  not  put  to,  the  gift  is  not  fully 
ratified ;  and  the  party  to  whom  it  is  given  thinketh  not  himself  sufficiently 
assured  of  it.  God's  gift,  without  sealing,  is  sure ;  as  he  himself  is  all  one, 
without  changing.  Yet,  to  bear  with  our  infirmity,  and  to  make  us  more 
secure  of  his  promise,  to  his  writing  and  word  he  added  these  outward  signs 
and  seals,  to  establish  our  faith,  and  to  certify  us  that  his  promise  is  most 
certain."* 

BISHOP  ROBERT  ABBOT. 

Regius  Professor  of  Divinity  at  Oxford  from  1612  to  1615; 
— Bishop  of  Salisbury  from  1615  to  1617. 

The  character  given  of  him  by  Anthony  Wood  has  been 
quoted  p.  117  above.  And  he  is  called  by  Fuller,  "  One  of 
the  honors  not  only  of  that  See  [Salisbury],  but  of  the  Chur6h 
of  England."     (Hist.  bk.  x.  p.  72.) 

The  following  clear  and  decisive  passages  on  the  subject 
are  taken  from  his  reply  to  a  treatise  written  by  a  person  of 
the  name  of  Thomson  on  the  loss  of  justification  and  grace. 
It  is  appended  to  his  work,  De  Gratia  et  Perseverantia  Sanc- 
torum.    Lond.  1618.  4to. 

"  In  like  manner  therefore  it  is  to  be  held,  that  not  all  who  are  sealed 
according  to  the  flesh  with  the  baptism  of  water  are  immediately  justified 
and  sanctified,  but  that  while  the  Sacrament  is  common  to  all,  the  power 
and  grace  of  the  Sacrament  belong  only  to  the  children  of  promise;  and 
that  those  only  are  inwardly  baptized  by  God  whom  throughout  all  nations 
God  testified  that  he  would  give  to  Abraham.  Meanwhile,  whoever  are 
baptized  are,  to  us  and  the  Church,  regenerated,  justified,  sanctified ;  nor  to 
be  looked  upon  in  any  other  light,  until  they  manifest  themselves  not  t»  be 
80 ;  not  even  hypocrites,  who  come  feignedly  to  the  Sacrament,  and  are 
altogether  strangers  to  the  reality  of  the  Sacrament ;  who  nevertheless, 


•  Sandys's  Sermons  and  Pieces,    Sermon  16,  pp.  802,  808.  P.  Soc.  ed. 


EFFECTS   OF   BAPTISM    IN    INFANTS.  287 

iince  they  cannot  be  discerned  by  us,  are  holy  so  far  as  concerns  admission 
to  the  communion  and  rites  of  the  Church ;  nor  is  it  of  any  moment  to  U8, 
that  we  should  discover  what  they  are  in  the  sight  of  God,  being  perhaps 
not  to  be  manifested  until  the  sheep  are  to  be  separated  from  the  goats 
under  the  authority  of  Christ  himself.  Nor  are  the  sayings  of  writers, 
either  ancient  or  modern,  to  be  otherwise  interpreted,  or  certainly  they  do 
not  give  a  correct  view,  if  they  attribute  efficacy  to  the  Sacraments  other- 
wise thaii-  according  to  the  purpose  of  grace,  according  to  the  good  pleasure 
ofthe  wllofGod."* 

"  The  Holy  Spirit  is  given  in  Baptism,  and  nevertheless  since  it  is  the 
Spirit  of  promise,  it  cannot  be  given  except  to  the  sons  of  promise."t 

''But  it  is  sufficiently  clear,  from  what  has  been  hitherto  said,  that 
Sacraments,  as  they  are  seals  of  the  grace  and  promise  of  God,  so  they  put 
forth  their  powgr  spiritually  in  those  only  who  are  the  sons  of  promise  and 
heirs  of  grace,  whom  God  foreknew  and  predestinated  to  be  made  comforraable 
to  the  image  of  his  Son.  Although  neither  to  them  are  Sacraments  effica- 
cious  in  one  and  the  same  way,  but,  the  medicine  being  applied,  it  works 
its  effects  in  some  at  an  earlier,  in  others  at  a  later  period ;  and  baptism,  as 
Augustine  distinguishes,  is  sometimes  possessed  long  before  it  is  possessed 
for  any  useful  and  saving  purpose,  according  as  it  shall  have  seemed  fit  to 
Him  who  alone  has  the  power  to  produce  the  effect.''^: 

"  He  who  sanctified  Jeremiah  from  th^  womb,  and  caused  enmity  in  the 
very  womb  between  Jacob  and  Esau,  and  filled  John  the  Baptist  when  not 

*  Perinde  ergo  sentiendum  est,  non  mox  justificatos  et  sanctificatos,  quicunque 
Bccnndum  camera  baptismo  aquae  consignati  sunt,  sed  in  comtQunitate  sacrament! 
tantiim  ad  filios  promissionis  pertinere  baptism!  vim,  et  gratiam ;  et  intus  Deo 
tinctos  non  nisi  illos,  quos  per  omnes  gentes  Deus  se  Abrahie  daturum  testatus 
est  Interim  nobis  et  Ecclesiae  regenerati,  justificati,  sanctificati,  quicunque 
baptizati,  neque  aliter  reputandi  donee  se  alios  produnt ;  ne  hypocrita;  quidem, 
qui  ficte  ad  sacramentum  accedunt,  et  a  re  sacrament!  prorsus  alien!  sunt,  qui 
tamen  quia  nobis  cemi  non  possunt,  ad  coramercia,  et  usus  Ecclesiae  sancti  sunt 
neque  interest  nobis,  ut  discutiamus  quales  Deo  sint,  fortasse  non  ante  manifes- 
tandi,  quam  oves  ab  hcedis,  Christo  authore,  discriminandac  sunt.  Neque  alites 
sententiae  Scriptorum,  sive  veterum,  sive  recentiorum,  interpretandee  sunt,  aut 
certe  non  recte  sapiunt,  si  aliter  sacramentis  efficacitatem  attribuunt  quam  secun- 
dum proposifum  gratia:,  secundum  bcneplacitum  voluntatis  Dei.  (R.  Abbot  in 
Thomsoni  Diatribam  de  intercisione  Justif.  et.  Grat.  c.  *?,  pp.  116,  117.) 

f  Datur  in  baptismo  Spiritus  Sanctus,  et  tamen  quia  Spiritus  promissionis 
est,  praterquam  filiis  promissionis  dari  non  potest.     (lb.  p.  117) 

X  Satis  vero  manifeiitum  est,  ex  iis  qua;  hactenus  dicta  sunt,  sacramenta 
prout  sigilla  sunt  gratiae  et  promissionis  Dei  ita  in  illis  tantum  vim  suam  spir- 
itualiter  exercere,  qui  sunt  filii  promissionis,  et  haeredes  gratiae,  quos  praescivit 
Deus,  et  prsedestinavlt  conformes  faciendos  imagini  Filii  sui.  Quanquam  neque 
illis  sacramenta  sunt  uno  modo  efficacia,  sed,  apposita  medicina,  citiils  in  aliia 
effectum  suum,  in  aliis  operatur  seriis;  et  habetur  nonnunquam  baptismus,  ut 
distinguit  Augustinus  multo  ante  quam  utiUter  et  salubriter,  habeatur,  prout  ei 
visum  f'.ierit,  quem  penes  imum  effectus  est.    (lb.  p.  118.) 


288  EFFECTS    OF    BAPTISM  IN    INFANTS. 

yet  born  with  joy,  the  Same  also  imbues  infants  according  to  his  own 
pleasure  with  the  Holy  Spirit,  and  with  grace,  of  which  the  wonderful 
effects  are  sometimes  seen  even  from  the  very  cradle ;  so  that  we  must  not 
doubt  of  the  regeneration  of  those  to  whom  he  denies  a  prolonged  enjoyment 
of  life.  But  I  am  astonished  that  the  words  of  Luther  are- here  brought 
forward  by  our  author  (although  they  are  not  Luther's,  in  the  form  in  which 
they  are  produced  by  him)  whose  object  in  those  words,  in  that  passage,  is 
to  oppose  that  Papistical  saying  of  the  Scholastics^  which  is  the  foundation 
of  the  opus  opcratum  doctrine,  which  here  nevertheless  is  with  incon- 
ceivable  AUDACITY  LAID  DOWN   AS   A   DOCTRINE  OF  THE    CaTHOLIC    FAITH, 

^that  Sacraments  always  confer  their  effect  upon  one  that  does  not  place  a  bar 
in  the  way  ; '  when  on  the  contrary  Luther  maintained  that  the  efficacy  of 
all  Sacraments  depends  solely  on  faith."* 

"  But  h§nce  it  is  that  baptism  does  not  require  iteration,  because  that 
birth  by  which  we  are  once  born  again  from  God  is  never  destroyed ;  inas- 
much as  the  grace  sealed  and  exhibited  to  us  in  baptism,  can  never  be 
blotted  out ;  so  that  of  necessity  it  is  to  be  maintained,  that  that  impress  of 
the  Holy  Spirit  is  not  received  by  the  reprobate,  and  that  they  were  never 
partakers  of  the  justification  of  the  saints."t 

"Many  seem  to  us,  and  are  called,  faithful,  fearing  God,  justified, 
regenerate,  sons  of  God,  who  yet  in  reality  are  not  such  ;  and  are  already 
known  to  God  as  being  very  different  persons  from  what  they  seem  to  us  to 
be."t 

Bishop  Abbot's  opinions  on  this  subject  are  still  further 
illustrated  in  the  3rd  part  of  his  "  Defence  of  the  Reformed 
Catholic  ^^  against  Dr.  Bishop. 

*  Qui  Jeremiam  ab  utero  sanctificavit,  ct  inter  Jacob  et  Esau,  in  ipso  utero 
inimicilias  fecit,  et  Joannem  Baptistam  nondum  natuin  tantum  gaudio  peifudit» 
idem  quoqus  in  fan  tulos  joro  arbitrio  suo  Spiritu  Saucto  imbuit,  et  gratia,  cujiis  ab 
ipsis  fere  incunabulismira  iuterdum  effecta  cernuntur  ;  ut  de  illorum  regeneratione 
dubitanJum  non  sit,  qiiibus  lotigiorem  vita  usuram  negat.  Miror  vero  liic  a  nos- 
tro  Liitiieri  verba  profiirri,  (quanquam  Lutheri  uon  sunt,  ea  forma  qua  ponuntur 
ab  illo,)  cuju.s,  in  eo  loco,  in  verbis  illis  negotiuinest,  oppugnare  Papisticum  illud 
Scholasticorum  pronunciatuii,  quod  operis  opcrati  fundamentum  est,  quod  hic 

TAMEN  NESCIO  QUA    FaONTK    TANQUAM    CATHOLICS  FIDEI    DOGMA  PROPONITUR,  '  Sacra- 

tnenta  semper  conferre  stiurn  elfectum  non  ponenti  obicem'  ubi  e  contra  Lutherus 
Sacramontorum  omnium  efficaciam  tantum  a  fide  pendere  defendiL  (pp.  118, 119.) 

f  Inde  vero  est  quod  baptismus  iteratione  non  egcat,  quia  nunquam  destrui- 
tur  ilia  nativita«,  qua  semel  ex  Deo  renati  sunius  ;  quia  obsignata  nobis  et  exhibita 
in  Baptisnio  gratia  deleri  nunquam  potest;  utnecessario  tenendum  sit,  clmracterem 
ilium  Spirilus  Sancti  non  cadere  in  reprobos,  nequo  unquam  illos  justificationis 
Baiictornm  Cuisse  consortea.     (p.  121.) 

^  Mul'i  vidrntiir  nobis,  et  dicuiilur,  fideles,  Deum  timentea,  justificati,  regene- 
rati,  filii  Dei  qui  tamen  reipsa  non  sunt  tales,  et  Deo  jam  nunc  longe  alii  sciun- 
tur,  qnam  videntur  nobis,  (c.  8,  p.  132.) 

§  Lond.  1609,  4to. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  289 

Replying  to  his  Romish  adversary  he  says, — 

"  Whereas  he  saith  that  we  '  extinguish  the  virtue  and  efficacy  of  those 
two  Sacraments,'  it  is  only  his  blind  conceit.  We  deny  not  but  that  the 
Sacraments  are  instruments  of  grace  and  of  remission  of  sins,  and  yet  we 
deny  them  to  be  so  in  that  sort  as  is  affirmed  by  the  Church  of  Rome, 
namely,  as  to  give  grace  ex  opere  operato,  for  the  very  work  wrought,  as  the 
Schoolmen  speak.  It  is  worthily  observed  by  St.  Austin,  that  '  a  Sacra- 
ment is  as  it  were  a  visible  word."  {in  Joan.  tr.  80.)  because  by  it  in  way 
of  signification,  God  as  it  were  speaketh  the  same  to  the  eye  and  other 
senses,  which  by  the  word  he  soundeth  to  the  car.  Yea  he  affirmeth  that 
the  outward  element  of  itself  is  nothing,  but  it  is  by  the  word  that  it  hath 
whatsoever  power  it  hath.  '  Why  doth  not  Christ  say,  Now  are  ye  clean 
by  the  baptism  wherewith  yc  are  washed,  but  by  the  word  which  I  have 
spoken  to  you,  but  because  in  the  water  it  is  the  word  that  cleanssth  ?  Take 
away  the  word,  and  what  is  water  but  water  ?  Whence  is  it  that  the 
water  hath  so  great  power  to  touch  the  body  and  to  wash  the  heart,  but  that 
the  word  doth  it  ? '  and  that  '  not  because  it  is  spoken,  but  because  it  is 
believed.'  Now  if  the  Sacrament  have  all  his  virtue  and  efficacy  from  the 
word,  and  the  word  have  his  power,  not  for  that  it  is  spoken,  but  for  that  it 
is  believed,  we  must  conceive  the  same  of  the  Sacrament  also,  that  the  effijct 
thereof  standeth  not  in  being  applied  by  the  hand  of  the  minister,  but  in 
being  believed  by  the  faith  of  the  receiver,  God  both  by  the  one  and  by  the 
other  ministering  and  increasing  faith,  and  the  holy  Ghost  accompanying 
both  the  one  and  the  other  to  do  that  that  is  believed.  Thus  is  baptism  a 
sign  of  representation  to  the  understanding,  and  seal  of  confirmation  to  faith, 
efiectually  delivering  to  the  believer  through  the  Holy  Ghost  the  grace  of 
God  and  the  remission  of  all  his  sins.  And  why  doth  it  trouble  M.  Bishop 
that  we  make  baptism  in  this  sort  only  '  a  sign  and  a  seal,'  when  as  though 
signs  and  seals  be  not  the  things  themselves,  yet  by  signs  and  seals  men 
are  wont  to  be  entitled  and  invested  to  the  things  signified  and  sealed  ? 
And  hath  not  the  Apostle  himself  taught  us  thus  to  speak  ?  Gregory  bisliop 
of  Rome  saith,  that  '  what  the  water  of  baptism  doth  with  us,  the  same  did 
the  mystery  of  circumcision  with  the  seed  of  Abraham.'  (Moral,  lib.  4.  c. 
3.)  But  of  circumcision  the  Apostle  saith  thus,  'Abraham  received  the 
sign  of  circumcision  as  the  seal  of  the  righteousness  of  faith.'  Rom.  iv.  11.) 
Baptism  therefore  must  be  to  tis  the  sign  and  seal  of  the  righteousness  of 
faith:'  (pp.  172,  173.) 

Again  in  another  part  of  the  same  work,  he  speaks  more 
expressly  with  reference  to  the  case  of  infant  baptism.  His 
adversary  Dr.  Bishop,  pointing  out  the  (supposed)  errors  of  the 
Protestants  on  the  article  of  the  Creed  relating  to  the  forgive- 
ness of  sin,  makes  the  following  statement : — 

"  It  is  not  easy  to  find  what  is  their  settled  opinion  touching  the  forgive- 
ness of  original  sin  in  infants.     Some  attribute  it  to  Baptism;  but  that 

I  19 


^  EFFECTS    OF    BAPTISM    IN    INFANTS. 

cannot  stand  with  their  common  doctrine,  '  that  sacraments  have  no  vii-tue 
in  them  to  remit  sins,  or  to  give  grace."  Others  say,  that  God  without  any 
means  doth  then,  when  they  be  baptized,  of  himself  immediately  justify 
them.  But  that  cannot  stand  in  their  own  doctrine,  because  infants  ^ant 
the  instrument  of  faith  to  lay  hold  on  that  justice  then  offered  by  God,  and 
therefore  cannot,  being  so  young,  take  it  unto  them.  Others  will  have 
infants  sanctified  in  their  mother's  womb,  by  virtue  of  a  covenant,  which 
they  suppose  God  to  have  made  with  old  father  Abraham,  and  all  his 
faithful  servants,  that  (forsooth)  their  seed  shall  be  holy.  But  this  is  most 
phantastical,  and  contrary  to  the  Scriptures  and  daily  experience :  for  Isaac 
was  the  son  of  promise,  and  yet  Esau  his  son  was  a  reprobate ;  David's 
father  was  a  godly  Israelite,  and  yet  David  affirmeth  that  he  himself  was 
conceived  in  iniquities ;  and  we  may  see  whole  countries  now  turned  Turks, 
whose  ancestors  were  good  Christians :  therefore  not  all  the  souls  ot'  the 
faithful  are  sanctified  in  their  mothers'  wombs."  (lb.  p.  266.) 

To  these  statements  Bishop  Abbot  replies  thus  : — 

"  If  we  were  as  full  of  differences  in  our  doctrine  as  M.  Bishop's  head  is 
full  of  idle  fancies,  it  should  be  hard  indeed  to  find  any  settled  opinion 
amongst  us,  whereas  now  our  opinion  being  settled,  he  out  of  sundry  terms 
and  words  that  are  used  in  the  expressing  thereof,  dreameth  of  great  differ- 
ence and  uncertainty  amongst  us.  The  matter  is  concerning  the  forgive- 
ness of  original  sin  in  infants.  'Some,'saith  he,  '  attribute  it  to  baptism.' 
And  whom,  I  marvel,  doth  he  know  that  doth  otherwise  ?  Who  of  us  doth 
not  acknowledge  baptism  to  be  God's  instrument  for  the  actual  application 
of  that  grace  which  he  hath  intended  towards  us  in  Jesus  Christ,  before  the 
foundation  of  the  world  ?  which  notwithstanding  has  his  effect,  not  by  the 
very  work  wrought,  or  by  any  virtue  infused  into  the  water,  or  by  any  power 
given  to  the  very  words  and  syllables  that  are  pronounced,  but  by  the  assisting 
power  of  the  Holy  Ghost,  accompanying  the  outward  Sacrament  to  give 
grace  and  forgiveness  of  sins,  not  indifferently  or  generally,  but 
'according  to  the  purpose  of  the  grace  of  God.'  (Rom.  iv.  5.  vulgat. 
Eph.  i.  5,  9.)  Now  of  this  that  wc  say,  that  it  is  the  Holy  Ghost  which  in 
baptism  worketh  the  effect  of  grace,  he  out  of  the  abundance  of  his  wit 
frameth  another  opinion,  which  with  us  is  no  other  but  only  the  explication 
of  the  former.  As  for  his  exception,  that  children  have  not  the  instrument 
of  faith  to  lay  hold  on  the  grace  of  God  which  is  offered  in  baptism,  it 
svaileth  nothing,  because  children  are  brought  to  baptism,  though  not  in 
their  own  faith,  whereof  they  are  incapable,  yet  in  the  faith  of  their  parents, 
•who  apprehending  the  promise  of  God  according  to  the  tenor  thereof,  both 
for  themselves  and  for  their  children  (Gen.  xvii.  7,)  do  thereby  derive  and 
transport  unto  them  an  interest  in  the  grace  of  God,  whereby  they  are 
sacred  and  holy  unto  God,  and  are  therefore  by  baptism  to  be  received 
to  be  made  partakers  of  that  grace.  Here  again  M.  Bishop  imagineth 
a  third  opinion,  whereas  still  there  is  nothing  said  but  what  is  depen- 
dent upon  the   first.     And   this    third  opinion  ho  delivereth  according 


^  EFFECTS    OF    BAPTISM   IN    INFANTS.  291 

to  his  own  absurd  conceit  thereof,  and  not  acccording  to  that  that  by 
us  is  intended.  We  say  nothing  but  what  the  Scripture  hath  taught 
us,  that  'the  children  of  faithful  parents  arc  holy.'  (1.  Cor.  vii.  14.) 
He,  betwixt  his  pride  and  ignorance,  will  take  no  knowledge  that  the 
Scripture  so  speaketh,  thereby  to  give  a  true  sense  and  meaning  of  that  it 
saith,  but  scornfully  derideth  it,  and  out  of  his  own  distempered  brains 
bringeth  a  foolish  reason  to  dispute  against  it.  *  This  is  most  phantastical,' 
eaith  he,  '  and  contrary  to  the  Scriptures  and  daily  experience.'  And  how 
so?  Forsooth  'Isaac  was  the, son  of  promise,  and  yet  Esau  his  son  was  a 
reprobate,  and  many  children  of  Christians  afterwards  become  Turks  : 
therefore  the  children  of  the  faithful  are  not  sanctified  in  their  mother's 
womb.'  But  did  not  his  eyes  see  that  out  of  his  own  doctrine  a  man  might 
by  the  same  argument  overthrow  the  sanctification  of  baptism  also  ?  For 
in  like  sort  a  man  may  say.  The  children  of  many  faithful  become  repro- 
bates and  castaways,  therefore  the  children  of  the  faithful  are  not  sanctified 
in  baptism,  which  I  suppose  he  will  not  admit.*  Surely  he  knoweth  that 
by  the  doctrine  of  their  schools  sanctification  once  had  may  afterwards  bo 
lost,  and  that  many  reprobates  are  for  the  time  partakers  thereof.  It  is 
then  no  argument  to  say,  that  because  many  children  of  the  faithful  aro 
■reprobates,  therefore  they  were  not  sanctified  in  their  mother's  womb,  be- 
cause, as  ho  will  say  of  them,  who  arc  sanctified  in  baptism,  so  it  may  be 
answered  him  of  them  who  are  sanctified  in  their  mother's  womb,  that  by 
apostasy  they  forego  that  which  by  grace  they  had  received.  I  speak  not 
this  to  affirm  that  sanctification  which  he  imagineth,  but  only  to  show  him 
the  silliness  of  his  argument  whereby  he  impugneth  it.  His  other  instance, 
as  he  setteth  it  down,  is  as  weak  as  that.  'David's  father  was  a  godly 
Israelite,  and  yet  David  afiirmeth  that  he  himself  was  conceived  in  iniqui- 
ties.' For  though  David  were  conceived  in  iniquities,  yet  that  letteth  not 
but  that  after  his  conception  he  might  be  sanctified  in  his  mother's  womb. 
But  we  do  not  only  make  him  say  that  he  was  '  conceived  in  iniquity,'  but 
also  that  he  was  'born  in  sin,'  (Ps.  li.  5.)  even  as  we  confess  generally  of 
all,  that  'we  are  born  guilty  of  the  wrath  of  God,'  (Aug.  Enchir.  ca.  33,) 
'the  children  of  wrath,'  (Eph  ii.  3,)  and  that  unless  the  grace  of  Christ  do 
thenceforth  relieve  us,  'the  wrath  of  God  abideth  upon  us,'  (John  iii.  36.) 
When  therefore  the  Apostle  saith,  that  the  children  of  believing  parents 
are  '  holy,'  we  do  not  thereby  understand  any  inward  endowment  or  gift  of 
holiness,  but  only  that  they  are  with  us  to  be  holden  and  accounted  as 
belonging  unto  God,  and  comprehended  within  his  covenant,  that  therefore 
we  may  not  doubt  but  that  the  fellowship  of  the  grace  of  God,  as  God  him- 
self hath  ordained,  is  to  be  imparted  unto  them.     We  know  that  many 


•  This  is  an  argumentum  ad  hominem^  showing  Dr.  Bishop  that  his  argu- 
ment would  be  fatal  to  a  doctrine  of  his  own.  For  the  Papists  holds  that  all 
children  are  sanctified  in  baptism,  and  yet  that  some  afterwards  become  repro- 
bates, and  therefore  they  cannot  consistently  say  that  because  in  after  life  they  are 
reprobates,  therefore  they  were  not  sanctified  in  their  mother's  womb. 


292  EFFECTS  OF   BAPTISM    IN   INFANTS. 

things  by  the  law  were  called  '  holy,'  which  yet  were  not  capable  of  IB' 
■ward  and  spiritual  holiness ;  and  therefore  albeit  we  say  by  the  Apostles' 
phrase,  that  the  children  of  the  faithful  are  holy  unto  God,  even  from  their 
mother's  womb ;  yet  is  there  no  necessity  to  understand  this  holiness  of  any 
grace  of  inward  regeneration,  as  they  wilfully  understand  it :  it  being  suf-^ 
ficient  both  to  the  Apostles'  words,  and  to  our  meaning,  that  they  be 
reckoned  as  belonging  to  God's  household,  partakers  of  his  vocation  and 
calling,  designed  to  his  use,  and  in  case  to  be  made  partakers  of  his  holi- 
ness." (lb.  pp.  268,  269.) 

And  in  another  part  of  the  same  work  he  says, — 

"  Many  there  are  who  are  Christians  in  name,  but  not  in  deed  f 
Christians  to  men,  but  not  to  God,  Christians  by  outward  profession  and 
participation  of  sacraments,  but  not  by  inward  regeneration  and  grace. 
M.  Perkins  namely  speaketh  of  them  who  are  truly  justified  and  sanctified, 
who  with  a  true  heart  and  unfeigned  faith  do  call  upon  the  name  of  our 
Lord  Jesus  Christ.  The  rest  speak  prayers,  but  they  do  not  pray :  they 
repeat  words  with  the  mouth,  but  the  heart,  where  is  the  true  seat  of 
prayer,  hath  no  feeling  of  that  they  say.  Now  of  them  that  are  truly  the 
children  of  God,  and  do  faithfully  and  truly  pray,  it  is  undoubtedly  true 
which  M.  Perkins  saith,  that  never  any  doth  wholly  and  finally  fall  away 
from  the  grace  of  God."     (lb.  p.  338.) 

I 

BISHOP  JOHN  PRIDEAUX; 

Regius  Professor  of  Divinity  at  Oxford,  from  1615^0  1641  f 
— Bishop  of  Worcester  from  1641  to  1650, 

His  character  has  been  already  given  from  Anthony  Wood^ 
in  p.  118  above. 

In  his  "Fasciculus  Controversiarum  Theologicarum,"  (ed, 
2a  Oxon.  1652,  4to,)  he  discusses  the  question  "  Whether  the 
Anglican  Liturgy  is  agreeable  to  the  Holy  Scriptures,"  (An 
Liturgia  Anglicana  sit  Sacris  Literis  conformis,")  (pp.  235  et 
seq.,)  defending  of  course  the  affirmative.  And  replying  to 
objections  raised  again&t  it,  be  gives  the  following  objection 
and  answer, — 

"  Ob.  In  Baptism  Regeneration  is  affirmed,  as  the  effect,  by  the  mere 
work  wrought,  of  the  Sacrament ;  which  is  Popish. 

"  An.s.  Baptism  promises  only  external  and  sacramental  Regeneration  r 
and  that  this  produces  the  internal  regeneration  of  the  Holy  Spirit,  the 

ChURCH  PRONOUNCES  IN  THE  JUDGMENT  OF  CHARITY."* 

*  Obj.  In  Baptismo  regeneratio  urgetur,  ut  opus  Sacramenti  operatum  quod 
est  Papitticum. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  293 

In  another  fart  of  the  same  work,  treating  on  the  doctrine 
oT  the  Sacraments,  (pp.  278  et  seq.,)  he  discusses  the  ques- 
tion,— 

"  Whether  the  sacraments  confer  grace  by  the  mere  work  wrought."* 

And  he  replies,  "  I  deny  that  they  do.  Because, — 

"  1 .  Signs  and  seals  contain  nothing  in  themselves  and  confer  nothing, 
bnt  only  signify  and  seal  the  fact,  that  grace  has  been  already  given,  or 
even  is  afterwards  to  be  given.  But  such  only  are  sacraments,  as  is 
evident  from  the  17th  chapter  of  Genesis  compared  with  the  fourth  chapter 
of  the  Epistle  to  the  Romans. 

"2.  Abraham,  the  Father  of  those  that  believe,  the  Eunuch  fad 
Cornelius  received  saving  grace,  and  believed,  before  they  were  initiated 
by  any  opus  operatum  of  the  sacraments,  as  is  clear  from  Gen.  xv.  6; 
Rom.  iv.  10,  11;  Acts  x.  2.  Therefore  the  sacraments  that  supervened 
only  scaled  this  grace  to  them,  and  did  not  confer  it."t 

He  adds  several  other  reasons. 

He  then  proceeds  to  meet  objections  ;  and  among  them  are 
the  two  following,  and  the  answers. 

'•  Ob.  2.  The  Sacraments  of  the  New  Testament  have  supplied  more  than 
those  of  the  Old.  But  the  latter  were  seals,  sealing  the  grace  given. 
Therefore  the  sacraments  of  the  New  Testament  confer  grace. 

"  Sol.  The  efficacy  of  the  Sacraments  of  both  Testaments  was  one  and 
the  same ;  not  arising  from  the  mere  work  wrought  by  the  administrator  of 
the  rite,  and  the  fitness  ©f  the  recipient,  but  from  the  goodwill  of  him  who 
bestows  it." J 

"  06.  7.  Baptism  and  the  Eucharist  are  of  the  same  efficacy :  but  the 
baptized  most  certainly  obtain  salvation  in  water  that  is  consecrated,  as 

Bcsp.  Begenerationem  tantum  externum  et  Hocramentalem  spondet  Baptit- 
mus,  quam  internam  S.  S.  regenerationera  perficere,  kx  ohaiutate  jpronunciat 
SCCLKSIA.   (p.  240.) 

•  An  Sacramenta  conferant  gratiam  ex  opere  operate  ? 

t  Signa  et  sigilla  nil  in  se  continent,  vel  conferunt,  sed  gratiam  jam  fore 
collatam,  vel  etiam  postea  conferendam,  tantum  significant  et  ohsignant: 
Talia  autem  sunt  tantum  Sacramenta,  ut  patet  ex  Gen.  17,  collato  cum  4to.  ciap. 
ad  Roman. 

2.  Abraham  pater  credentium,  Eunuchus,  et  Cornelius  prius  salutarem  gra- 
tsam  receperunt,  et  crediderunt,  quam  Sacramentorum  aiiquo  opere  operate  fuerunt 
initiati,  ut  patet  Gen.  xv.  6  ;  Rom.  iv.  10,  1 1 ;  Act  x.  2.  Ergo  Sacramenta  super- 
▼enientia  banc  illis  gratiam  obsignarunt  tantum,  non  contulerunt.  (p.  278.) 

X  Ob.  2.  Plus  prffistiterunt  Sacramenta  N.  T.  quam  V.  Ilia  autem  erant 
"giUa.  gratiam  collatam  obsignantia.     Ergo  Sacramenta  N.  T.  gratiam  conferunt. 

Sol.  Eadem  erat  Sacramentorum  utriusque  Testament!  efficacia,  non  ex  opere 
•operato  administramis,  et  reoipientis  habitudme,  sed  ex  conferentis  benignitate. 
(p.  279.) 


294  EFFECTS    OF    BAPTISM    IN   INFANTS. 

J(M'dan  by  the  baptism  of  our  Saviour,  as  is  said  in  the  Anglican  Liturgy 
concerning  Baptism  j  and  they  are  efficacious  signs  of  grace,  through  which 
God  acts  upon  us.  Therefore  when  they  are  rightly  administered,  grace 
is  obtained  from  them  by  covenant. 

"  Sol.  It  is  granted  that  the  effect  attends  the  work  wrought,  but  not 
that  it  is  produced  by  the  work  wrought,  but  by  His  most  free  grace  who 
works  all  that  is  salutary  in  all,  according  to  his  own  good  pleasure."* 

Such  is  the  testimony  of  one  who  for  a  quarter  of  a  cen- 
tury was  Regius  Professor  of  Divinity  at  Oxford,  and  was 
appointed  to  a  Bishopric  even  under  the  Archiepiscopate  of 
L^ud. 

BISHOP  HERBERT  WESTFALING; 

Mar g-aret  Professor,  of  Divinity  at    Oxford,  from  1592  to 
1563  ]— Bishop  of  Hereford,  from  1585  to  1601. 

Unfortunately  the  subject  of  Baptism  is  only  noticed  inci- 
dentally by  Bishop  "Westfaling,  in  a  sermon  on  the  Lord's 
Supper.  'Qnt  so  far  as  this  notice  goes,  so  far  the  doctrine 
inculcated  is  of  the  same  character  as  that  of  all  his  brethren 
already  referred  to.  He  maintains  a  Spiritual  presence  in  both 
Sacraments,  offering  the  blessing  appropriate  to  each  to  the 
faithful  recipient,  but  not  that  the  blessing  is  conferred  upon 
all  comers  ex  opere  operato,  by  the  mere  work  wrought. 

"By  baptism,"  he  says,  ''is  sealed  and  offered  our  new  birth,  and  the 
benefits  thereto  belonging."t  "  In  such  sort  as  the  water  in  baptism  is  for- 
giveness of  sins  and  our  spiritual  regeneration;  so,  even  so,  in  the  Sacra- 
ment of  thanksgiving  is  the  bread  and  wine  the  body  and  blood  of  our 
Saviour ;  that  is  to  say,  not  in  substance,  but  in  signification."  J 

He  then  proceeds  to  show,  that  "  the  things  signified  "  are 


*  Ob.  1.  Ejusdem  sunt  efiicaciee  Baptismus  et  Eucharistia:  sed  Baptizatt 
certo  certiua  salutem  consequuntur,  in  aqua  sanctificata,  ut  Jordan  per  Salvatoris 
baptismum,  ut  liabetur  in  Liturgia  Anglicana  de  Baptismo,  et  sunt  signa  efficacia 
gratis,  per  quo;  Deua  in  nos  operatur.  Ergo  istis  recta  administratis  gratia  ex 
pacto  consequitur. 

Sol.  Conceditur  effectum  comitari  opus  operatum,  sed  non  ab  opere  operate 
effici,  verum  ab  illmK  gratia  Uberrima,  qui  operatur  omnia  salutarta  in  omnibus, 

VBODT  1P81    COMPLACUIT.       (p.  281.) 

f  A  Treatise  of  Reformation  in  Religion,  Ac.    Hereunto  are  added  two  Se*- 
mens  touching  the  Supper  of  the  Lord.     Lond.  1582,  4to,  fol.  100. 
X  Ibid. 


EFFECTS   OF   BAPTISM    IN    INFANTS.  Q^ 

^'  present  with  the  things  whereby  they  are  signified,"  so  fai 
as  to  be  offered  by  them,  and  ready  for  reception  by  the  spirit- 
ual mind. 

"When  did  he  [God]  by  any  sensible  element  make  promise  to  give  any 
spiritual  thing,  but  the  same  was  offered^  and  to  be  received  was  present 
in  deed  ?  Tell  me,  I  beseech  you,  who  among  all  the  Israelites  sprinkled 
their  door-posts  "with  the  Paschal  Lamb's  blood  in  the  great  slaughter  of 
the  ^Egyptians'  first-born,  and  was  not  by  the  angel  of  the  Lord  certainly 
passed  over?  Who  according  to  God's  will  appeared  before  the  Ark  and 
Propitiatory  to  ask  or  learn  aught,  and  was  not  from  time  to  time  evermor© 
answered?  Who  being  stung  -w-ith  fiery  serpents  looked  (as  God  appointed) 
upon  the  serpent  of  brass,  which  he  made  to  be  erected,  and  was  not  pre- 
sently healed  ?  Who  circumcised  the  foreskin  of  his  flesh,  and  was  not 
reckoned  among  God's  people,  and  had  not  his  grace  verily  offered  unto 
him  ?  To  be  short,  who  ever  doubted,  or  what  question  can  there  be,  but 
that,  together  with  the  Dove,  the  Holy  Ghost  was  present?  With  the  fiery 
and  cloven  tongues,  knowledge  of  languages,  and  boldness  of  speech  ?  With 
the  washing  of  water  in  baptism,  God's  sanctifying  spirit  and  remission  of 
sins?  For  this  much  the  Scripture  manifestly  assureth  us  of,  in  that  it 
saith,  when  the  Dove  only  was  seen,  the  Spirit  of  God  was  seen  (Matt.  iiL 
16);  when  tongues  only  appeared  to  come  down  upon  the  Apostles,  the 
Holy  Ghost  came  upon  them  (Acts  i.  8  and  ii.  3.) ;  when  men  were  only 
known  to  be  outwardly  baptized,  they  were  justified,  sanctified,  and  washed 
from  their  sins  (1  Cor.  vi.  11.)  For  were  not  these  things  which  were 
signified  so  joined  to  the  signs  which  did  signify  the  same,  as  the  receiver 
of  the  sign  either  did,  or  at  leastwise  might  therewithal  certainly  receive 
the  thing  signified  too,  never  would  the  Holy  Ghost  have  used  these  manner 
of  speeches,  nor  have  given  to  the  things  signifying,  the  names  of  the  things 
signified  thereby.  Seeing  tlien,  in  the  Supper  of  tlie  Lord,  bread  and  wine 
are  ofi"ered  us,  not  only  to  signify,  that  our  Saviour's  body  crucified  and 
blood  shed  arc  the  same  to  our  souls,  that  bread  and  wine  arc  to  our  bodies; 
but  also  to  assure  us,  that  as  verily  as  the  bread  and  wine  is  then  offered 
to  our  bodies,  so  verily  the  body  and  blood  of  our  Saviour  is  then  offered  to 
our  souls  for  the  nourishment  of  the  same ;  how  can  it  be,  that  the  body 
and  blood  of  our  Saviour  should  not  also  in  the  holy  mysteries  be  present 
indeed?"* 

And  having  thus  shown  in  what  way  he  holds  the  things 
signified  to  be  present  with  the  Sacramental  signs,  he  proceeds 
to  show  how  they  are  received.  And  he  commences  with  thfr 
remark, — 

"  Marvel  it  is,  but  some  do  loot,  that  t  should  now  confirm,  that  they 
[».  e.  our  Saviour's  body  and  blood]  are  notwithstanding  present  to  onr 

•  lb.  £gl.  W6, 107. 


296  EFFECTS    0¥   BAPTI&M    IN    INFANTS. 

bodies,  and  so  present  with  the  Sacramental  bread  and  wine,  that  every,  one 
receiving  these  signs  of  them  together  with  the  same  verily  receiveth  them, 
be  he  good  or  be  he  evil.'''* 

But,— 

"  Christ's  body  and  blood  are  not  so  present  with  the  Sacramental 
eigns  that  our  body  may  be  said  to  receive  them,  or  that  every  one  which 
receiveth  the  Sacramental  signs  may  be  said  to  receive  them.''\ 

Christ  is  received  so  far  as  be  is  "  hy  our  spirit  and  faith 
made  present  unto  us."t 

"  Thus  present  Christ  is  only  received  of  those  whom  he  maketh  withat 
partakers  of  life  everlasting ;  but  the  other  presence  letteth  such  eat  him 
as  nevertheless  shall  die  the  death.  Thus  present  Christ  is  only  received 
of  those  that  are  incorporated  into  him  ;  but  the  other  presence  letteth 
him  to  be  received  of  those  that  have  no  part  with  him.  Thus  present 
Christ  cannot  be  receives  but  by  faith,  a  spiritual  instrument :  but 
the  other  presence  needeth  only  our  mouth,  a  corporal  instrument."^ 

Now  he  himself  has  before  spoken  of  the  nature  of  the 
presence  in  the  Sacrament  of  Baptism  as  identical  with  that 
in  the  Eucharist,  and  consequently  the  reception  of  the  bles- 
sing offered  is  to  be  in  the  same  way  in  both  cases.  And  the 
last  extract  contains  words  which  indirectly  but  plainly  show, 
that  he  did  not  consider  all  that  had  been  baptized  in  infancy 
as  "  members  of  Christ,"  for  he  draws  a  distinction  between 
those  who  come  to  the  Eucharist,  {all  of  whom  must  have 
been  baptized,)  intimating  that  some  only  are  " incorporated 
into  Christ,"  and  others  "  have  no  part  with  htm."  And  so  he 
tells  us  elsewhere,  that  "  faith  "  is  "  the  mean  whereby  we 
are  graffed  into  Christ,  as  St.  Paul  teach eth  us,  Rom.  xi. 
22."  II 

So  he  says  elsewhere, — 

"  Christ  I  say  himself  as  often  as  these  holy  mysteries  be  celebrated, 
is  most  certainly  offered  unto  all  that  come  to  feed  upon  them.  .  .  .  For 
as  God  dealeth  with  vs  in  one  Sacrament,  so  he  dealeth  with  us  in  another  : 
u  he  dealeth  with  us  in  the  Sacrament  of  Baptism,  whereby  we  ara 
received  into  his  family,  so  he  dealeth  with  us  in  the  Supper  of  the  Lord,, 
■whereby  hefeedeth  us  so  received."^ 

But  as  he  said  in  the  above  extract,  that  those  only  were  so 

•  fol.  108.  t  fol.  109.  X  lb. 

§  fol.  111.  I  fol.  94.     .  f  foL  90. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  207 

fed  in  the  Eucharist  that  were  "  incorporated  into  Christ,"  so 
it  follows,  that  he  held  that  not  all  were  received  into  God's 
family  by  baptism ;  because  all  that  come  to  the  Eucharist 
are  baptized. 

Hence  when  he  says, — 

"  In  baptism  not  only  is  the  sign  given,  but  the  thing  signified  also ; 
not  the  figure  only,  but  the  thing  and  truth  figured  also ;  not  only  water 
to  wash  the  body,  but  God's  Holy  Spirit  also  to  wash  and  cleanse  the 
soul—"* 

Or  again, — 

"  There  [t.  e.  in  baptism]  are  we  taught,  not  by  hearing  alone,  but  by 
our  sight  also,  and  feeling  (as  it  were)  that  we  be  as  surely  wash,ed  from 
our  sins,  received  into  favour  and  endued  with  God's  Holy  Spirit,  as  by 
water  the  body's  filth  is  cleansed,  men's  thirst  quenched,  and  the  ground 
made  fruitful — "f 

He  is  speaking  only  in  the  same  way  as  we  have  so  fre- 
quently had  to  observe  is  common  to  all  the  Protestant  divines, 
that  is,  speaking  of  the  Sacrament  as  it  is  when  its  full  end 
and  purpose  are  realized. 

And  in  the  context  he  remarks,  that  this  mode  of  speaking 
is  used  by  the  Apostle,  1  Cor.  x.  16 ;  observing, — 

'•  Because  the  one  [the  sign]  offered  us  witnesseth,  that  the  other  [the 
thing  signified]  is  offered  us  also,  therefore  the  Apostle  affirmeth  the  par- 
taking of  the  sign  to  be  a  partaking  of  the  thing  itself  "X 

Hence  he  briefly  describes  the  two  Sacraments  thus, — 

"  Baptism  instituted  to  assure  us  of  our  new  birth,  and  receiving  into 

the  favour  and Vamily  of  God." "  The  Supper  of  the  Lord  instituted  to 

assure  us  of  our  continuance  in  Christ,  and  of  our  nourishment  after  we 
be  received  into  the  family  of  God.^^ 

But  the  spiritual  effect  is  not  to  be  assumed  to  be  any 
more  realized  in  all  comers  in  the  former  of  these  two  cases 
than  in  the  latter. 

The  way  in  which  the  Sacrament  of  Baptism  becomes 
efficacious  in  the  case  of  infants,  consistently  with  this  doctrine, 
I  shall  point  out  hereafter,  when  considering  the  statements  of 
Bishop  Davenant  and  others. 


•  CdL  9a  f  foL  100.  X  foL  91.  §  Margin.  foL  100. 


298  EFFECTS    OF   BAPTISM    IN    INFANTS. 

DR.  JAMES  CALFHILL; 

Margaret  Professor  of  Divinity  at  Oxford  from  1563  to 
1565  ; — Archdeacon  of  Colchester  from  1565  to  1570  ; — 
died  Bishop  elect  of  Worcester  1570. 

In  his  "  Answer  to  the  Treatise  of  the  Cross,"  *  written  by 
John  Martial,  he  thus  expresses  himself;  showing  that  he  held 
that  children  were  baptized  as  those  previously  made  partakers 
of  divine  grace. 

"  As  for  the  example  of  Christ,  who  embraced  little  children  in  his 
arms,  and,  laying  his  hands  upon  their  heads,  blessed  them,  I  answer, 
that  as  every  fact  of  Christ  doth  not  serve  for  our  imitation,  but  instruction; 
so  must  we  not  make  a  Sacrament  of  each  of  them.  For  so  the  breathing 
upon  his  Apostles,  whereby  he  gave  them  the  Holy  Ghost,  should  be  a 
Sacrament.  Only  this  sign  may  be  a  precedent  for  us,  that  children 
appertain  to  the  kingdom  of  God ;  that  they  ought  not  \to\  he  denied  the 
sign,  which  are  partakers  of  the  grace  ;  and  therefore  should  be 
baptized.^^f 

Again,  observing  that  miracles  wrought  in  confirmation  of 
the  truth  of  a  doctrine,  "  in  some  condition  be  like  to  Sacra- 
ments," he  adds, — 

"For  both  are  added  as  assurances  to  promises,  as  seals  to  writings. 
And  as  Sacraments  do  bring  no  comfort,  unless  they  be  received  by  faith  j 
BO  miracles  do  not  avail,  except  we  have  first  a  regard  to  doctrine."| 


DR.  SEBASTIAN  BENEFIELD; 

Margaret  Professor  of  Divinity  at  Oxford  from  1613  to 

1626. 

1  quote  from  his  work  entitled,  "  The  Sin  against  the  Holy 
Grhost  discovered,  and  other  Christian  Doctrines  delivered,  in 
Twelve  Sermons  upon  part  of  Heb.  x."     Oxf.  1615.     4to. 

"  The  general  sanctity,  [i.  e.  of  the  Church,]  I  call  that  by  which  the 
Church  visible  and  militant,  consisting  of  good  and  evil,  of  dissemblers 
and  hypocrites  as  well  as  of  the  godly,  is  called,  though  not  truly  and 
properly,  yet  K.a.Ta.}(^^>irritiiiK,  vuitx.iox'^'^ft  in  a  figurative  kind  of  speech, 
tola  sancta,  the  Holy  Church.  .  .  .  Neither  should  this  seem  strange,  th&t 

•  First  printed,  Lond.  1565.  Reprinted  for  the  Parker  Society,  Lend.  1846. 
Swit  f  Park.  See  ed.  p.  216.  X  ^-  P-  320. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  29d 

hypocrites,  dissemblers,  and  godless  men  are  called  holy.  For  whosoever 
give  their  names  to  Christ  and  arc  baptized  into  his  name,  though  all  of 
them  be  not  truly  grafted  into  Christ,  nor  all  of  them  be  truly  baptized 
into  Christ's  death  and  resurrection;  that  is,  though  all  of  them  be  not  new 
born  and  regenerate  ;  yet,  in  the  Scripture  phrase,  after  the  custom  of  the 
Scriptures,  they  are  all  called  holy,  and  have  other  such  titles  given  them, 
as  indeed  may  beseem  the  blessed  of  the  Lord.  In  this  sense,  St.  Paul 
saith,  that  all  the  Romans  are  saints,  beloved  of  God,  Rom.  i.  7,  and  that 
all  the  Galatians  are  sons  of  God,  Gal.  iii.  26,  and  that  all  the  Corin- 
thians are  washed,  and  sanctified  and  justified,  1  Cor.  vi.  11."     (p.  102.) 

'•'  It  followeth,  that  the  places  now  alleged  must  be  understood  of  that 
general  sanctity,  by  which  men  may  be  said  to  be  sanctified,  justified, 
cleansed,  washed,  and  the  like ;  though  not  truly,  not  before  God,  yet  in 
the  face  of  the  Church,  and  before  men  ;  as  it  were,  sacramentally."  (lb. 
p.  104.) 

"  How  far  a  man  may  go  in  the  profession  of  the  Gospel,  and  yet  be  a 
reprobate  ?  I  answer  thus  in  general :  So  carry  thyself  outwardly  in  the 
profession  of  the  Gospel,  that  no  exception  may  be  taken  against  thee  ;  let 
thy  life  be  such,  as  that  the  sons  of  God,  which  live  with  thee  in  the  bosom 
of  the  same  Church,  can  judge  no  otherwise  of  thee  than  of  a  rightful  heir 
to  eternal  happiness ;  be  it,  that  they  think  of  thee  much  better  than  of 
themselves, — yet  will  not  all  this  exempt  thee  from  being  a  reprobate. 
What  thou  art  inwardly  and  in  the  sight  of  God,  God  alone  knoweth  :  he 
alone  is  xitfS^ioyioe^rMt,  and  sees  and  knows  thy  heart.  Since  thou  hast 
>given  thy  name  to  Christ,  and  hast  had  the  washing  of  the  new  birth,  the 
Church  IN  CHARITY  must  judge  of  thee,  as  of  one  truly  grafted  into  Christ, 
and  tndy  regenerate  ;  but  (I  say)  what  thou  art  inwardly  and  in  the  sight 
of  God,  God  knoweth;  examine  thou  thyself."     (pp.  104,  105.) 

"  This  their  knowledge  of  Christ  is,  in  the  elect,  the  beginning  of 
regeneration^^     (p.  105.) 


DR.  WILLIAM  WHITAKER ; 

Regius  Professor  of  Divinity  at  Cambridge  from  1580  to 
1595;  Master  of  St.  John's  College  from  1586  to  1595. 

The  high  character  of  Dr.  Whitaker  is  too  well  known  ^ 
need  any  remarks  respecting  it.  The  following  passages  are 
from  his  Lectures  on  the  Sacraments  when  Regius  Professor.* 
The  subject  is  here  so  fully  handled,  and  the  clear  and  decisive 
statements  in  opposition  to  the  modern  "High  Church"  notion^ 


*  Prselectiones  de  Sacramentis  in  genere,  et  in  specie  de  S.  S.  Bapiismo  et 
Encharistia.  Francofl  1624.  4to. 


300  EFFECTS    OF    BAPTISM  IN    INFANTS. 

80  numerous,  that  the  only  difficulty  is,  to  make  a  selection 
from  them.  The  first  portion  of  the  Lectures  is  devoted  to 
the  discussion  of  the  doctrine  of  the  Sacraments  in  general, 
the  second  to  the  Sacrament  of  Baptism,  and  the  third  to  the 
Eucharist.  I  shall  give  the  passages  as  they  occur  in  the 
work,  beginning  with  the  portion  on  the  Sacraments;  inter- 
spersing some  passages  to  show,  that  his  denial  of  the  universal 
efficacy  of  Baptism,  even  in  the  case  of  infants,  did  not  prevent 
his  entertaining  a  high  view  of  its  value  and  efficacy  to  worthy 
recipients. 

Sacraments  not  only  signify,  but  also  seal,  and  actually  exhibit  that 
which  they  signify,  when  rightly  used;  so  that  he  who  comes  to  Baptism, 
or  to  the  Eucharist,  rightly  prepared,  receives  together  with  the  signs  the 
things  themselves :  for  they  are  not  barren  or  empty  signs."* 

"  We  do  not  deny  that  Sacraments  do  in  their  measure  work  grace  as 
means  and  instruments,  but  inasmuch  as  they  [i.  e.  the  Papists]  bind  grace 
to  the  Sacraments,  and  include  it  in  the  Sacraments,  as  if  they  brought 
grace  of  themselves,  we  cannot  approve  of  their  views.  For  the  Sacra- 
ments are  not  appointed  for  that  end  that  they  should  infuse  grace  through 
their  own  nature  or  of  themselves,  or  that  they  should  have  an  intrinsic 
secret  power  of  sanctifying,  permanently  implanted  in  them,  as  they  hold ; 
so  that  although  you  should  not  believe  the  promises,  yet  the  Sacraments 
should  cause  you  to  believe,  and  justify  you.  But  we  say  that  the  Sacra-  ' 
ments  were  instituted,  not  that  they  should  impart  faith,  but  that  they 
should  confirm  the  faith  before  imparted,  in  its  hold  upon  the  promises,  and 
seal  the  same  promises  to  us ;  and  we  say  that  the  force  of  the  Sacraments 
is  this,  that  the  Sacraments  confer  no  grace  on  those  who  do  not  believe  the 
promises;  but  on  those  who  believe  them,  the  greatest."  f 


»  Sacramenta  non  mode  significant,  sed  et  obsignant,  et  actu  exhibent  id  quod 
significant,  in  legitimo  usu ;  ut  qui  aut  ad  Baptismum  aut  ad  Eucharistiam  rede 
praparatus  accedit,is  una  cum  signis  res  ipsas  perclpit:  non  enim  aut  vacua  signa 
sunt.  (p.  6.) 

t  Sacramenta  efficere  gratiam  ut  media  et  instruraenta  suo  modo  non  nega- 
mus,  sed  quia  illi  [t.  e.  Pontifieii]  gratiam  ad  Sacramenta  alligant,  et  in  Sacra- 
mentis  includunt,  sic  ut  per  se  gratiam  afferant,  non  possumus  probare.  Neque 
enim  instituta  in  eum  finem  Sacramenta  sunt,  ut  gratiam  infundant  ex  natura  sua 
et  per  se,  aut  ut  in  se  vim  arcanam  sanctificandi  habeant  perpetuo  insitam,  ut 
illi  volunt,  sic  ut,  licet  non  credas  promissionibus,  tamen  Sacramenta  faciant  ut 
credas,  et  te  justificent.  Nos  vero  Sacramenta  instituta  esse  dicimns,  non  ut 
fidem  infundant,  sed  ut  fidem  antea  infuaam  confirment  in  promissionibus,  eas- 
demque  promissiones  nobis  obsignent ;  et  vim  Sacramentorum  earn  esse  dicimus, 
ut  iis,  qui  non  credunt  promissionibus,  nullam  gratiam  Sacramenta  conferant,  iia 
v«ro  qui  creduot,  maximam.  (p.  T-) 


EFFECTS    OF    BAPTISM    IN    INFANTS.  301 

"Calvin  indeed  says,  and  correctly,  that  the  Sacraments  profit 

KONE  but  the  predestinate."* 

"  Calvin,  says  Bellarminc,  understands  it  to  be  a  naked  sign,  that  is,  one 
•which  only  signifies.  But  this  is  notoriously  false.  For  Calvin  always 
maintains  that  he  docs  not  understand  it  to  be  a  naked  sign,  but  affirms  that 
the  thing  is  always  joined  with  the  signs  when  they  are  rightly  used ;  and 
the  same  we  all  say :  but  nevertheless  they  continue  to  misrepresent  us."t 

"  A  Sacrament  is  defined  from  its  legitimate  use  and  end,  as  Baptism  is 
called  '  the  lavcr  of  regeneration,'  yet  not  all  are  regenerated  who  are  washed 
with  the  baptismal  water,  but  it  is  so  called  on  the  part  of  God  who  offers  the 
blessing :  and  it  is  the  fault  of  men  that  it  is  not  to  them  the  laver  of  regen- 
eration, who  play  the  hypocrite  before  God  and  men."$ 

"  That  conscience  is  rightly  mentioned  in  the  definition  of  a  Sacrament, 
appears  from  the  Apostle  Peter,  who  teaches  that  there  is  required  in 
Baptism  '  the  answer  of  a  good  conscience  toward  God.'  If  a  good  con- 
science is  required  in  Baptism,  much  more  is  it  required  in  the  Eucharist, 
But  as  to  what  Bellarminc  says,  that  little  children  have  not  a  conscience 
nor  actual  faith,  and  so  are  not  to  be  baptized ;  this  is  an  argument  of  the 
Anabaptists.  But  the  answer  is  easy ;  that  little  children,  although  they 
do  not  believe,  nor  have  consciences,  yet  are  baptized  in  respect  of  future 
faith  and  repentance  and  a  good  conscience  ;  it  is  not  always  necessary,  as 
Cahnn  remarks,  that  the  thing  should  precede  the  sign  in  the  order  of  time; 
therefore  the  promise  of  the  Divine  good-will  is  sealed  to  the  consciences 
of  infants,  not  while  they  are  infants,  but  afterwards  when  they  have 
grown  up,  and  begun  to  have  the  use  of  reason."^ 


•  Arr  QOTDKM    Calvimjs,  et    eectb,  pbodssse  nullis    Sacramesta,  Nisi 

PR^DKSTINATIS.    (p    8.) 

\  Calvinus,  inquit  [Bellarminus,]  intelligit  nudum  esse  symbolum,  id  est,  quod 
Eolum  significet.  At  hoc  insigniter  falsum.  Semper  enim  Caivinus  .«e  non  nudum 
Bymbolum  intelligere  profitetur,  sed  rem  esse  semper  in  recto  usu  cum  symlwhs 
eonjunctam  affirmat;  idemque  omnes  nos  dicimus;  et  tameu  isti  pergunt  calum- 
niari.  (p.  9.) 

%  Sacramentum  definitur  ex  legitimo  usu  et  fine,  ut  Baptismus  xourpor 
^xxiyytttviat.  i.  e.  lavacrum  regenerationisdicitur.Tiojt  tamen  regenerantur  omnes 
qui  aqua  Baptismali  lavantur,  sed  ex  parte  Dei  offerentis  sic  vocatur ;  hominum 
vero  culpa  est  quod  illis  lavacrum  regenerationis  non  sit,  qui  coram  Deo  et  hom- 
inibus  simulant     (p.  10.) 

§  Conscientiae  mentionem  recte  fieri  in  sacrament!  definitione,  ex  Apostolo 
Petro  patet,  qui  docet  in  Baptismo  requiri  (rvYuS)i(rta>(  a.yit6>i(  t-nrtfartifAa.  uc  0t»r 
coDscientiie  bonw  stipulationem  erga  Deum.  Si  in  Bapti-;mo  bona  conscientia 
requiritur,  multo  magis  in  Eucharistia.  Quod  autem  ait  [Bellarminus,]  parvulos 
non  habere  conscientiam  nee  fidem  actualem,  ac  proinde  nou  esse  baptizaiidos; 
hoc  Anabaptistarum  arguraentum  est.  Sed  responsio  facilis  est ;  parvulos,  etsi 
non  credant,  ncc  conscientias  habeant,  tamen  in  faturam  fidem  et  pceniientiam  et 
eofucientiam  bonam  baptizari ;  non  nempe  necesse  est,  ut  Caivinus  ait,  rem  esse 
prioreni  signo  temporis  ordtne ;  ergo  infan4ium  consientiis  diviuae  benevolentia 


302  EFFECTS    OF    BAPTISM    IN    INFANTS. 

"What  Bellarrnine  says  is  false,  that  infants  are  baptized  among  us  only 
in  order  that  they  may  be  members  of  the  external  Church,  since  neither 
the  infants  of  the  Jews  formerly  were  circiimcised  on  that  account  onlyj 
but  that  the  sign  of  the  Divine  covenant  may  be  impressed  upon  them, 

WHICH,  ALTHOUGH  IT  AVAILS  NOTHING  TO  THOSE  NOT  BORN  AGAIN  AND 
PREDESTINATED,    NEVERTHELESS    IS    OF    AVAIL    TO    THE    ELECT     IN    A    WAT 

KNOWN  TO  God.  For  God  renews  elect  infants,  dying  before  they  have 
grown  up,  by  the  power  of  his  Spirit ;  but  if  their  life  happens  to  be  pro- 
longed, they  are  the  more  excited  to  desire  renovation  from  the  knowledge 
that  as  infants  they  have  received  its  symbol.  Therefore  although  they  are 
baptized  when  infants,  yet  they  will  not  always  be  infants,  but  at  length,  if 
longer  life  is  granted  them,  they  will  feel  the  power  of  that  baptism  which 
they  received  as  infants."* 

"The  adversaries  say  that  tl#  Sacraments  not  only  ^confer ,  grace,  but 
even  confer  it  from  the  mere  work  wrought.  Here  the  grammarians  must 
pardon  us :  for  sophists  do  not  suffer  themselves  to  be  restrained  by  any 
laws  cither  of  grammar  or  theology :  nor  do  we  blame  the  solecism  of  the 
words  so  much  as  that  of  the  sense  ;  for  it  is  intolerable.  And  this  '  work 
wrought'  (opus  operatum)  was  unheard  of  by  the  antient  Church,  and  was 
lately  invented  by  the  Schoolmen — ^by  Scotus,  I  think ;  but  now  is  approved 
by  the  authority  of  the  Council  of  Trent,  so  that  it  is  now  fully  authorized, 
and  the  Papists  openly  and  fiercely  contend  for  the  'work  wrought.'  "f 

"  The  Papists  maintain,  that  grace  is  conferred  upan  little  children  in 
the  Sacraments  of  the  New  Testament  without  faith,  or  any  good  motion. 
This  is  to  attribute  a  power  to  sacraments  of  themselves  and  by  a  virtue  of 
their  own  in  the  case  of  little  children :  which  we  say  is  false.  For  we  assert 


promissio  obsignatur,  non  dura  infantes  sunt,  sed  postea  cum  adoleverint,  et  usum 
rationis  habere  coeperint.   (pp.  14,  16.) 

*  Falsura  est  quod  ait  Bellarminus  baptizari  apud  nos  infantes  ea  solum  de 
causa,  ut  sint  membra  Ecclosiae  externcB,  quemadmodum  nee  circuracisi  dim  in- 
fantes Judffiorum  sunt,  ilia  tantum  de  causa ;  sed  ut  illis  signum  divini  foederis 
imprimatur,  quod,  ktsi  non  eenatis  et  pe^dstinatis  nil  prodest,  tamen  electis 
paouEST  Eo  MODo  QUO  Deus  novit.  Nam  infantes  electos,  morientes  antequam 
adoleverint,  Deus  virtute  Spiritus  sui  renovat,  si  vero  vitam  longius  propagare 
illis  contigerit,  eo  magis  ad  etudiura  renovationis  accenduntur,  quod  ejus  tesseram 
se  infantes  acoepisse  sciunt.  Ergo  etsi  infantes  baptizantur,  tamen  non  semper 
infantes  erunt  sod  tandem,  si  vita  illis  longior  concedatur,  vim  ejus  baptisipi  sen- 
tient, quem  infantas  susceperunt.    (p.  15.) 

t  Dicuiit  adversarii  non  mod6  conferre  gratiam  [sacramenta,]  sed  etiam  ex 
opere  operate  conferre.  Hie  nobis  dent  veniam  Grammatici,  necesse  est :  non 
enim  Sophistaj  ullis  aut  GrammaticsB  aut  Theologi;E  legibus  teneri  se  patiuntur; 
neque  no."*  tam  verboram  quam  sententiaj  solcecismum  reprehendimus  ;  est  enim 
intolerabilis.  Et  priscae  olim  Ecclesim  inauditum  hoc  opus  operatum  fuit,  a 
Scholasticis  nuper,  Scoto,  opinor,  inventura  ;  at  nunc  authoritate  Concilii  Triden- 
tini  comprobatur,  ut  nunc  sit  plane  legitimum,  et  Papist;!^  palam  et  acriter  pro 
opere  operate  dimicent.  (p.  56.) 


EFFECTS   OF   BAPTISM    IN    INFANTS.  303 

that  grace  is  not  conferred  by  the  Sacraments  even  upon  little  children  from 
the  work  wrought,  so  that  all  necessarily  have  grace  that  receive  the  Sacra^ 
ments."* 

"  What  therefore  do  we  say  ?  Do  we  take  away  all  grace  from  the 
Sacraments  ?  Far  from  it ;  although  they  indeed  falsely  charge  us  with  so 
doing.  For  we  say  that  they  are  most  efficacious  instruments  of  the  Holy 
Spirit,  and  are  also  instrumental  causes  of  grace:  and  this  they  also  say; 
hut  they  say  it  in  one  sense,  we  in  another.  We  say  that  they  are  instruments, 
taking  that  title  in  a  wide  sense,  because  God  uses  them  in  bestowing  grace 
apon  us.  .  .  .  Therefore  the  Sacraments  are  not  instrumental  causes  of  grace 
through  their  working  anything  of  themselves,  but  because,  when  the  Sacra- 
ments arc  applied,  God  works  grace  in  the  soul :  therefore  the  Sacraments 
effect  nothing  through  the  work  wrought,  that  is,  merely  because  they  are 
applied,  not  even  in  little  children.  For%fiot  even  little  children  partake  of 
grace  merely  because  they  are  baptized;  and  yet  they  are  not  baptized  to  no 
purpose,  because  they  are  baptized  in  respect  of  future  faith  and  repentance^ 
and  because  they  are  members  of  the  Church,  and  holy  by  covenant,  and  there- 
fore the  sign  of  the  covenant  is  not  to  be  denied  them :  but  when  grown  up, 
unless  they  believe  the  Gospel,  they  derive  no  benefit  from  the  Sacraments : 
and  thus,  all  the  virtue  of  the  Sacraments  depends  upon  faith." t 

"  Even  if  we  grant  that  baptism  is  here  [i.  e.  in  John  iii.  5,]  treated  of, 
yet  nothing  can  be  deduced  hence  from  which  we  can  draw  the  conclusion 
that  Baptism  justifies  us  by  the  work  wTOught.  For  water  in  Baptism  is  a 
eacrament  of  our  renovation  and  regeneration,  and  thus  we  are  born  again 
of  water,  but  only  sacramentally,  because  the  water  signifies  and  seals 
our  new  birth,  which  the  Holy  Spirit  works  in  us."J 


•  Staluunt  illi  [i.  e.  Pontificii,^  conferri  gratiam  parvulis  in  sacramentis 
Novi  Teatamenti  sine  fide,  aut  ullo  bono  nioiu.  Hoc  est  tribuere  vim  Sacramentis 
per  se  et  sua  vi  in  parvulis  ;  quod  nos  falsum  esse  dicimus.  Non  enim  ex  opere 
operate  nf.  parvulis  quidem  gratiam  conferri  a  Sacramentis  affirmamus,  ut  necesse 
tit  habrre  gratiam  omnes,  qui  sacramenta  percipiunt.  (p.  58.] 

f  Quid  ergo  nos  dicimis  ?  oranemne  a  sacramentis  gratiam  removemus  ? 
absit ;  etfii  illi  quidem  de  nobis  sic  raentiuntur.  Dicimus  enim  esse  efficacissima 
organa  Spiritus  Sancti,  et  esse  causas  etiam  instrumentales  gratiae ;  ct  hoc  ilU  etiam 
dicunt ;  sed  aliter  illi,  aliter  nos.  Nos  dicimus  ease  instrumenta,  sumendo  hoc  nomen 
large,  quia  Deus  iis  utitur  in  conferendo  nobis  gratiam. .  .  .  Non  ergo  sunt  sacra- 
menta causic  instrumentales  gratite,  aliquid  per  se  operando,  sed  quia  sacramentia 
adhibitis  Deus  in  anima  gratiam  operatur :  ergo  sacramenta  nihil  ex  opere 
operato  efEciunt,  id  est,  ob  id  tantum  quia  adhibentur,  ne  quidem  in  parvulis.  Non 
enim  parvuli,  eo  tantum  quod  baptisantur,  gratiam  participant;  nee  tamen 
frustra  baptizantur,  quia  in  futuram  fidem  et  pcenitentiam  baptizantur,  et  quia 
membra  sunt  Ecclesiie,  et  sancti  ex  foedere,  ideoque  signum  foederis  iis  negandum 
non  est :  adulti  vero  nisi  credant  Evangelic,  nuUam  ex  sacramentis  utilitatem 
percipiunt ;  atque  ita,  omnis  vis  sacramentorum  ex  fide  pendet.    (lb.  pp.  62,  63.) 

\  Etiamsi  demus  hie  [Joh.iii.  5.]  agi  de  Baptismo,  tamen  nihil  hinc  elici  posse 
imde  intelligamus  Baptismum  nos  ex  opere  operato  justificare.    Nam  aqua  in 


304  EFFECTS   OF    BAPTISM    IN    INFANTS. 

"  In  Baptism  we  are  said  to  be  cleansed  and  saved,  'becanse  Baptism  is 
a  pledge  and  earnest  of  our  salvation,  and  because  in  the  right  and  legiti- 
mate use  of  Baptism  salvation  is  bestowed  upon  us,  and  remission  of  sins, 
.  .  .  God  in  Baptism,  as  he  signifies  the  remission  of  sins  and  salvation,  so 
he  really  works  them ;  and  the  truth  is  joined  with  the  sign  in  the  elect."* 

"  Neither  yet  do  the  Fathers  say  anything  else  than  what  we  say,  that 
we  become  in  Baptism  new  men,  and  that  our  sins  are  remitted,  and  that 
the  Holy  Spirit  is  efficacious.  We  grant  all  these  things;  but  it  does  not 
therefore  follow,  that  the  Sacraments  confer  grace  by  the  work  wrought,  as 
if,  because  they  are  efficacious  instruments  of  the  Holy  Spirit,  therefore 
they  are  efficacious  by  their  own  power  and  by  the  work  wrought."! 

"  We  do  not  deny  that  Baptism  is  the  sacrament  of  regeneration,  even 
in  little  children :  but  not  by  the  work  wrought.  God  works  freely,  and  in 
Baptism  sanctifies  whom  he  please.^' X 

"  We  say  that  without  faith  the  Sacraments  are  altogether  useless.  For 
although  we  can  receive  the  Sacraments  without  faith,  yet  we  cannot  re- 
ceive the  thing  represented  by  the  Sacrament,  as  the  Schoolmen  themselves 
confess;  they  are  always  Sacraments  on  account  of  the  institution  of  Christ, 
but  they  never  profit  without  faith.  Thus,  as  regards  their  being,  the 
Sacraments  do  not  depend  upon  faith,  but  as  regards  their  effect  and  benefit, 
they  do  depend  upon  it."§ 

"  This  promise  ['  I  will  be  thy  God  and  the  God  of  thy  seed ']  belongs 
to  the  seed :  therefore  to  th  e  children  of  the  faithful,  because  they  are  the 
children  of  the  faithful :  for  God  promises  that  he  will  be  a  God  not  only 
to  Abraham,  but  also  to  his  seed ;  whence  any  one  of  the  posterity  of 


Baptismo  est  Sacraraentum  renovationis  et  regenerationia  nostrje,  et  sic  ex  aqua 
renascimur,  sed  sacramentaliter  tantutn,  quia  aqua  significat  et  obsignat  novam 
nostram  nativitatem,  quam  in  nobis  Spiritus  Sanctus  oporatur.  (p.  65.) 

*  In  Baptismo  mundari  et  salvari  dicimur,  quia  Baptismus  pignus  et  arrha  est 
nostra;  salutis,  et  quia  in  recto  et  legilimo  usu  Baptism!  confertur  nobis  ealus 
et  rcmissio  peccatorum.  .  ,  .  Dcus  in  Baptismo  ut  significat  remissi(fcem 
peccatorum  ct  salutem,  ita  re  operatur ;  et  Veritas  cum  signo  conjuncia  est  in 
KLKCTIS.   (p.  09 ) 

f  Nee  tamen  Patres  aliud  dicunt,  quam  quod  nos  dicimus,  fieri  nos  in 
Baptismo  novos  homines,  et  peccata  nobis  remitti,  et  Spiritum  Sanctum  esse 
efficacem :  omnia  haec  nos  damns;  sed  nos  ideo  sequitur,  sacramenta  conferre 
gratiam  ex  opcre  operato,  quasi  quia  sunt  cfficacia  organa  Spiritus  Sancti,  ideo  vi 
sua  et  ex  opere  operato  cfficacia  sunt.  (p.  70.) 

X  Bapti.smum  esse  eacramentum  regencrationis,  non  negamus,  etiam  in 
parvulis ;  sed  non  ex  operc  operato.  Deus  operatur  liberc  et  in  Baptismo  sancti- 
ficat,  qnos  vult.  (p.  73.) 

§  Sine  fide  inutilia  prorsus  sacramenta  esse  dicimus.  Licet  enim'sacramenta 
possumns  percipcrc  sine  fide,  tamen  rem  sacramcnti  non  possinnus,  ut  ipsi 
Bcholastici  (iitentur:  sacrami'iitii  semper  sunt  propter  Clirisfi  institulionem,  sed 
nunqnam  prosunt  sine  fide.  Ita  quoad  substantiam  sacramenta  non  pendent  ex 
fide,  quoad  fructum  veto  ct  bcneficium  pendent,    (p.  78.) 


EFFECTS   OF    BAPTISM    IN    INFANTS.  305 

Abraham  can  claim  this  promise :  in  like  manner  all  the  children  of  Chris- 
tians can  claim  the  same  by  right  of  birth,  because  they  are  the  children 
of  believers.  Thirdly,  as  to  what  Bellarmine  says,  that  faith  makes  chil- 
dren of  Abraham ;  that  is,  that  those  are  to  be  reckoned  true  children  of 
Abraham,  who  are  children  of  his  faith,  not  his  flesh,  and  proves  it  from 
Rom.  iv.  &  ix.,  and  from  Gal.  iii.  &  iv.,  I  reply  that  that  is  not  only  now 
true,  but  also  was  true  under  the  Old  Testament :  for  Isaac  was  his  true 
son,  Ishmael  a  ba.stard ;  for  God  says  to  Abraham.  '  In  Isaac  shall  thy 
seed  be  called'  (Gen.  xxi.  12) ;  not  in  Ishmael.  As  therefore  under  the  Old 
Testament  this  promise  had  its  complete  fulfilment  only  in  the  elect ^  so  it  is 
also  under  the  Net'  Testament,  Fourthly,  as  to  what  he  says,  that  we  then 
begin  to  be  sons  of  Abraham,  when  we  begin  to  be  believers,  which  little 
children  do  not  do,  until  they  are  baptized ;  I  answer  j  that  little  children 
are  children  of  Abraham  before  they  are  baptized,  even  as  soon  as  they  are 
born :  for  otherwise  they  ought  not  to  be  baptized.  As  formerly  under  the 
Old  Testament  no  infant  was  circumcised,  except  he  was  a  child  of  Abra- 
ham, because  God  made  this  promise,  '  I  will  be  thy  God,'  to  none  but  the 
seed  of  Abraham ;  so  now  no  one  is  brought  to  Baptism,  except  on  account 
of  his  being  a  child  of  Abraham :  therefore  they  do  not  become  in  baptism 
children  of  Abraham,  but  because  they  are  children  of  Abraham,  therefore 
they  are  baptized ;  as  circumcision  formerly  did  not  make  children  of  Abra^ 
ham.  but  because  any  one  was  a  child  of  Abraham,  therefore  he  was  cir- 
cumcised ;  therefore  to  bring  any  one  to  baptism  now,  who  is  not  a  child 
of  Abraham,  is  to  affix  a  seal  to  a  false  document.  .  .  .  Moreover  therefore 
since  the  privilege  granted  to  Abraham  and  the  covenant  made  with  Abra- 
ham belong  to  us,  as  all  the  children  of  Abraham  were  in  the  covenant,  so 
are  all  ours ;  and  as  God  was  a  God  to  all  his  children,  even  before  the 
eighth  day,  nay  as  soon  as  they  were  born,  inasmuch  as  he  said,  '  I  will  be 
thy  God  and  the  God  of  thy  seed,'  so  also  is  he  to  our  children  before  bap- 
tism: and  since  the  former  promise,  by  the  confession  of  Bellarmine,  is  one 
of  remission  of  sins  and  eternal  life,  therefore  the  latter  promise  belongs 
by  virtue  of  the  Covenant  to  all  the  children  of  ChristiaiLs,  whomsoever 
God  shall  have  chosen.^''* 


*  Haec  promissio  ['  Ero  Dens  tuus  et  seminis  tui ']  pertinet  ad  semen  :  ergo 
ad  liberos  fideliam,  eo  quod  fidelium  liberi  sint :  Deus  enim  non  modo  sc  Abrahse, 
eed  et  ejus  semini  se  Deum  fore  promittit ;  unde  quivis  e  posteris  Abrahae  potuit 
hanc  promissionem  vendicare :  simihter  omnes  Christianorum  librfi  possunt 
eandem  jure  natalium  vendicare,  quia  ex  fidelibus  nascuntur.  Tertio,  quod  ait 
[Belfhrminusl  fidem  facere  filios  Abrahae,  id  est,  eo3  pro  veris  filiis  Abrahas 
habendos,  qifl^dei  non  camis  filii  sunt,  idque  ex  Romanorum  4  et  9  ;  et  ex  Galat. 
S  et  4.  probat,  dice  illud  non  solum  nunc  verum  esse,  sed  ctiam  in  vetere  Testa- 
mento  verum  fnisse:  nam  Isaac  ejus  verus  filius,  Ismael  adulterinus  fuit;  Deus 
enim  Abrahre  ait,  In  I.eaaco  vocabitur  semen  tuum  (Gen.  xxi.  12  0  non  in  Ismaele. 
Sicut  ergo  in  vttere  TeHamento  non  nisi  in  eleclis  sunm  plenum  complementum 
habuit  hac  promissio  :  similiter  etiam  in  novo  Tcstamevto.  Quarto,  quod  ait, 
iom  nos  incipcre  esse  filios  Abr&hiB,cum  incipimus  esse  fiJeles,  quod  parvull  noa 
20 


306  EFFECTS    OF    BAPTISM    IN    INFANTS. 

"  It  appears,  therefore,  that  express  faith  is  required  in  adults,  but  that 
it  is  sufficient  for  little  children  to  have  faith  in  an  incipient  state  in  its 
principle  and  root,  that  is,  the  Holy  Spirit,  with  which  they  are  endued, 
from  which  faith  and  the  other  virtues  flow  at  their  proper  time  :  for  infants 
are  cleansed  by  the  Holy  Spirit,  since  they  are  in  the  Church  and  belong  to 
the  Church:  for  Christ  sanctified  the  Church,  '  cleansing  it  with  the  laver  of 
water  by  the  word.'  If  they  belong  to  the  Church,  they  are  furnished  with 
the  Spirit  ;  if  they  are  received  into  heaven,  they  are  cleansed  from  sin  ;  this 
is  done  by  the  Holy  Spirit  without  the  act  of  faith :  nor  is  this  grace  infused 
in  Baptism,  as  the  Papists  say,  but  sealed,  since  tiie  infants  of  believers  are 
holy  before  baptism  by  the  grace  of  God  which  is  joined  with  his  covenant. 
Therefore  infants  are  not  baptised,  that  they  may  become  holy,  but  because 
they  are  holy,  therefore  they  are  baptised,  that  is,  they  receive  the  seal."* 

Many  other  similar  passages  might  be  added;  but  these 
are,  I  suppose,  more  than  sufficient  to  show  his  views. 


faciunt,  nisi  cum  baptizantur ;  respondeo  :  parvulos  esse  filios  Abrahae,  antequam 
baptizantur,  etiam  ut  primutn  nati  sunt:  alias  enim  non  deberent  baptizari.  Ut 
dim  in  vetere  Testamento  nuUus  infans  circumcisus  est,  nisi  qui  fuit  Abrahae 
filius,  quia  Deus  nulli  nisi  Abrah.-E  semini  banc  promissionem  fecit,  '  Ero  Deus 
tuus :'  ita  nunc  nemo  ad  Baptismum  adducitur,  nisi  quod  Abrahse  filius  sit :  non 
ergo  fiunt  Abrah:E  filii  in  Baptismo,  sed  quia  sunt  Abrah:B  filii,  ideo  baptizantur ; 
ut  circumcisio  olim  non  fecit  Abrahae  filiorum  [filios,]  sed  quia  quis  AbrahEP 
filius  fuit,  ideo  est  circumcisus  ;  ergo  adducere  aliquem  ad  Baptismum  nunc,  qui 
non  sit  filius  Abrahse,  est  sigillum  affigere  falso  diplomat!.  .  .  .  Jam  ergo  cum 
privilegium  Abrahae  et  fcedus  eum  Abraha  factum  ad  nos  pertineat,  sicut  omnes 
Abraha;  liberi  erant  in  foedere,  sic  nostri  omncs ;  et  sicut  Deus  omnibus  ejus 
liberis  erat  Deus,  etiam  ante  octavum  diem  imo  ut  primum  nati  sunt,  quia  dixit, 
'  Ero  Deus  tuus  et  seminis  tui,'  sic  et  nostris  liberis  ante  Baptismum ;  et  cum  ilia 
proraissio  confitente  Bellarmino  sit  remissionis  peccatorum  et  vitsc  setema?,  ergo 
promissio  hsBC  ad  omnes  Christianorum  liberoS,  quoscunque  Deus  elegerit  ex  vi 
fcederis  pertinet.     (pp.  233,  234.) 

*  Fidem  igitur  expressam  requiri  in  adultis,  in  parvulis  euflBcere  fidem 
inchoatam  in  suo  principio  et  radice,  id  est,  Spiritu  Sancto,  quo  prsediti  sunt,  ex 
quo  fides  suo  tempore  et  virtutes  alise  manant :  nam  infantes  a  Spiritu  Sancto 
purgari,  cum  sint  in  Ecclesia  et  ad  Ecclesiam  pertineant ;  Ecclesiam  autenv 
Christus  sanctificavit, '  mundans  earn  lavacro  aquae  per  verbum.'  Si  ad  Ecclesianl 
pertinent,  Spiritu  ornantur,  si  in  coelum  recipiuntur,  a  peccato  purgantur;  hoc 
fieri  a  Spiritu  Sancto  sine  actu  fidei;  neque,  ut  PapistcB  dicunt,  infundi  hanc 
gratiam  in  Baptismo,  sed  obsignari,  cum  sancfi  sint  infantes  Jidelium  ante  bap- 
tismum Dei  gratia,  quee  cum  ejus  foedere  conjuncta  est.  Non  ergo  baptizantur 
infantes,  ut  fiant  sancti,  sed  quia  sancti  sunt,  ideo  baptizantur,  id  est,  eigillunv 
accipiunt.     (p.  286.) 


EFFECTS    OF    BAPTISM    IN    INFANTS.  307 

BISHOP  JOHN  DAVENANT; 

Margaret  Professor  of  Divinity  at  Cambridge  from  1609  to 
1621 ; — President  of  Queen's  College,  Cambridge,  from 
1614  to  1621;— Bishop  of  Salisbury  from  1621  to  1641. 

Bishop  Davenant,  as  Margaret  Professor  of  Divinity  at 
Cambridge,  delivered  Lectures  upon  St.  Paul's  Epistle  to  the 
Colossians.  His  doctrine  as  there  delivered  may  be  judged  of 
by  the  following  extracts,  I  give  first  the  passages  in  which 
he  speaks  of  bantism  in  general  and  in  the  abstract,  where 
the  reader  will  observe  that  he  speaks  of  it,  without  hesitation, 
as  it  is  when  fulfilling  its  intended  end  and  purpose  in  the 
members  of  the  true  Church  of  Christ;  not  supposing,  appa- 
rently, that  his  words  were  likely  to  be  construed  as  if  they 
implied,  that  the  full  baptismal  blessing  is  imparted,  even  in 
the  case  of  infants,  wherever  the  rite  is  administered. 

"  This  spiritual  resurrection  is  effected  both  sacramentally  and  really  in 
baptism :  sacramentally,  through  the  external  administration  of  the  mys- 
tery; really,  through  the  internal  operation  of  the  Holy  Spirit.  The  Apostle 
has  embraced  both,  Tit.  iii.  5,  'According  to  his  mercy  he  saved  us,  by  the 
WEishing  of  regeneration  and  renewing  of  the  Holy  Ghost.'  "* 

"  In  the  administration  itself  of  baptism  Christians  are  consecrated  to 
God ;  through  the  internal  operation  of  the  Spirit  they  are  renewed  after  the 
Divine  image :  in  respect  of  both  they  are  called  holy."t 

Again,  on  the  words,  "  Buried  with  him  in  baptism, 
wherein  also  ye  are  risen  with  him  through  the  faith  of  the 
operation  of  Grod,  &c.,"  he  thus  describes  the  benefits  of 
baptism : — 

"  The  spiritual  benefits  which  are  received  in  baptism ;   namely,  the 

Hec  spiritualis  resurrectio  in  baptismo  et  sacramentaliter  et  realiter  effici- 
tur;  sacramentaliter,  per  extemam  mysterii  administrationem ;  realiter,  per 
inteniam  Sancti  Spiritus  operationem.  Utrumque  complexus  est  Apostolus,  Tit. 
ill  5.  •  Secundum  auam  raisericordiam  salvos  nos  fecit,  per  lavacrum  regenera- 
tionis  et  renovationis  Spiritus  Sancti.'  (Expos.  Ep.  Paul,  ad  Coloss.  In  c.  3.  v.  1. 
Ed.  3.  Cant.  1639.  fol.  p.  262.) 

f  la  ipsa  baptismi  administratione  Christiaui  Deo  consecrantur ;  per  Spiritus 
intemam  operationem  ad  Divinara  imaginem  reformantur ;  utroque  respectu  sancti 
vocantur.  (lb.  ver.  12.  p.  309.) 


308  EFFECTS    OF    BAPTISM    IN    INFANTS. 

burial  of  the  old  man,  which  they  arc  accustomed  to  call  mortification ;  the 
resurrection  of  the  new,  which  they  call  a  quickening."* 

But  then,  proceeding  to  explain  the  words,  "  through  the 
faith,  &c."  he  adds, — 

"We  are  now  arrived  at  that  instrument  by  whose  help  cmd  assistance 
the  above-mentioned  benefits  of  baptism  are  apprehended  and  possessed.  For 
if  this  faith  is  wanting,  although  the  treasures  of  grace  are  offered  in  the- 
Sacrament  on  the  part  of  God,  yet  they  are  not  received  on  our  part,  but  are 
driven  away  by  our  unbelief.  ....  It  is  not  in  vain  that  faith  is  required  by 
the  Apostle,  that  we  may  obtain  the  benefit  of  the  spiritual  resurrection. 
For  as  in  the  baptism  of  adults  previous  faith  is  required,  according  to  the 
saying  of  our  Saviour,  Mar.  xvi.  16,  'He  that  believeth  and  is  baptized,, 
shall   be   saved,  and  he  that  believeth  not  shall  h€  damned  ■ '  so  from 

THOSE  WHO  ARE  BAPTIZED  WHEN  THEY  ARE  INFANTS,  SUBSEQUENT  FAITH 
IS  required;  and  if  they  do  not  afterwards  render  THIS,  THET 
RETAIN  ONLY  THE  EXTERNAL  SANCTIFICATION  OF  BAPTISM,  THE  INTERNAL 
,  EFFECTS  pF  SANCTIFICATION  THEY  HAVE  NOT."t 

And  he  adds  here  as  a  practical  remark,  under  the  head 
"  usus," — 

"  Let  us  not,  with  the  Papists,  trust  to  the  work  wrought ;  but  let  us 
further  inquire  whether  we  have  all  the  other  things  without  which  the 
internal  efiects  of  baptism  are  not  possessed."  J 

And  proceeding  subsequently  to  answer  the  objection  of 
the  Anabaptists,  that  if  faith  is  required  to  render  baptism 
efficacious,  it  ought  not  to  be  administered  to  infants,  who 
cannot  exercise  faith,  he  shows  in  his  reply  how  this  doctrine 


*  Spiritualia  beneficia  quae  percipiuntur  in  baptismo ;  sepultura  scilicet  veteris 
hominis,  quam  appellare  solent  mortificationem  ;  resuscitatio  novi  quam  vivifica- 
tionem  appellant.  (lb.  p.  205.) 

t  Pervontum  jam  est  ad  iustrumentum  illud  cvjua  ope  et  adminiculo  supra  dicta 
baptismi  beneficia  apprchenduntur  ct  possidentur.  Si  enim  hcec  fides  dcsit,  quam- 
vis  OFFERANTUR  ihesauri  gratia  in  Sacramento  ex  parte  Dei,  nan  fa>ne«,  reoipiun- 
TUR  ex  parte  nostra,  scd  rcpelluntur  infidelitate  ....  Non  fnistra  est  quod  fides 
exigitur  ab  Apostolo,  ut  beneficium  spiritualis  resurrectionis  obtineamus.  Nam 
ut  in  baptismo  adultorum  requiritur  fides  previa,  juxta  dictum  Salvatoris,  Mar. 
xvi.  16.  •  Qui  crediderit,  et  baptizatus  fuerit,  salvus  erit  :  qui  non  crediderit,  con- 
deifinabitur : '  sic   ab  illis   qui   baptizati  cum  jam   infantes   sunt,   requiritur 

FIDK8  BUB9EQUKN8  ;  QUAM  81  NON  PRyESnTERINT  POSTEA,  RETINENT  EXTERNAM  TAN- 
TOMMODO  BAPTISMI  SANOnFICATIONKM,  INTERNA  8ANOTIFI0ATIONI8  EFFECTA  NON 
HABENT.   (lb.  pp.  207.  208.) 

\  Ne  operi  operate  fidamua  cum  Papistis,  sed  inquiramus  insuper  an  adsint 
nobis  caiteia  omnia  sine  quibus  tnterua  baptismi  ef&cta  non  habentur,  (lb.  p.  208.) 


EFFECTS   OF    BAPTISM    IN    INFANTS.  309 

of  the  necessity  of  faith  is  to  be  understood  with  respect  to 
them,  in  these  words, — 

'•  If  they  speak  of  actual  faith,  of  the  actual  desire  and  profession  of 
mortification  and  vivification,  we  say  that  those  passages  of  Scripture  which 
require  those  things  in  the  baptized  must  be  restricted  to  adults :  but  as  it 
respects  infants,  inasmuch  as  they  are  sinners  not  by  their  own  act  but  by 
hereditary  habit,  it  is  sufficient  that  they  have  the  mortification  of  sin  and 
faith,  not  exerting  themselves  in  their  proper  acts,  but  included  in  a  habitual 
principle  of  grace.  But  no  one  in  his  senses  will  deny,  that  the  Spirit  of 
Christ  can  and  is  accustomed  to  produce  in  them  this  habitual  principle  of 
grace.  Further^  it  is  not  necessary  that  the  Sacraments  should  work  all  that 
they  represent  in  that  very  moment  of  time  in  which  they  are  administered; 
nay^  by  the  confession  of  the  Schoolmen  themselves^  a  covenant  admitting  of 
delay  has  place,  when  in  the  very  act  of  making  it  there  is  an  impediment  in 
the  way  of  the  fulfilment  of  its  conditions.  Moreover  in  infants  the  very 
want  of  reason  as  far  as  it  concerns  its  exercise,  is  an  impediment  that  pre- 
vents their  having  actual  faith,  or  the  actual  desire  of  mortification."* 

Here,  then,  are  two  ways  mentioned  in  which  the  requisi- 
tion of  faith  may  be  considei^d  as  applying  to  the  case  of 
infants;  first,  that  a  habitual  principle  of  grace,  comprehending 
faith  seminally  though  not  in  act,  may  be  given  to  infants  by 
the  Holy  Spirit  previous  to  baptism,  qualifying  them  to  derive 
an  immediate  salutary  effect  from  it:  which,  he  maintains,  is, 
beyond  doubt,  often  given  :  secondly,  that  where  this  does  not 
take  place,  the  salutary  effect  of  baptism  may  be  considered 
as  delayed  to  a  subsequent  period, — that  is,  till  the  exercise  of 
actual  faith  and  repentance  in  the  adult — for  that  it  is  not 
necessary  to  suppose  that  the  Sacraments,  even  where  effica- 
cious, should  effect  all  that  they  represent  at  the  very  moment 
when    they    are    administered,    the    Schoolmen    themselves 


*  Si  loqnantur  de  fide  actual!,  d«  actuali  studio  et  professione  mortificationis 
et  vivificationis,  ilia  ScripturaB  loca  quae  ha-c  requinint  in  baptizatis,  ad  adultos 
esse  restringenda  dicimus:  ad  infantes  autem  quod  attinet,  quia  peccatores  sunt 
non  proprio  actu  sed  haereditario  habitu,  sufficit  quod  peccati  mortificationem  et 
fidem  habeant,  non  proprio  actu  sese  exerentem,  sed  in  habituali  principio  gratiae 
inclosam.  Spiritum  autem  Christi  principium  hoc  habituale  gratiae  in  illis  effi- 
cere  posse  et  solere  nemo  sanus  negaverit.  Porrd  non  necesse  est  ut  Sacramenta 
^oipso  momento  quo  adminiatrantur  efficiant  ilia  omnia  qua  fgurartt ;  imo,  con- 
eedentibus  ipsi»  Scholastici»,  pactio  dilatoria  locum  hahet,  cum  in  ipsa  susceptione 
oiex ponitur.  Jam  vero  in  infantibus  ipse  defectus  rationis  quoad  actum  est  impedi- 
mentum  quo  minus  habere  possint  actualem  fidem,  vel  actuale  studium  mortifi- 
catioais.     (lb.  209.) 


310  EFFECTS    OF    BAPTISM    IN    INFANTS. 

/ 
conceding,  that  a  covenant  admitting  of  delay  in   the  per- 
formance  of    its    terms    is    admissible,  when    at    the  very 
undertaking  of  it  there  exists  an  impediment  to  their  immediate 
fulfilment. 

He  maintains,  then,  that  where  grace  has  been  previously 
conferred,  there,  and  there  only,  the  full  baptismal  blessing  is 
immediately  enjoyed  ;  but  in  other  cases  this  effect  is  delayed, 
till  the  period  when  by  faith  and  repentance  the  party  is  quali- 
fied for  its  reception. 

-  It  appears,  however,  by  another  work  of  Bishop  Davenant, 
that  while  he  thus  held  that  spiritual  regeneration,  in  its  full 
and  proper  sense,  is  not  bestowed  at  Baptism,  except  in  the 
way  and  under  the  circumstances  above  described,  he  also  held 
that  the  guilt  of  original  sin  is  remitted  to  all  the  infants  of 
believers  when  baptized,  and  consequently  that  there  is  a  sense 
in  which  they  may  be  called,  as  infants,  regenerated,  justified, 
and  sanctified.  That  is,  he  maintains  the  view  which  I  have 
noticed  in  the  first  Chapter.  His  doctrine  on  this  point 
is  to  be  found  in  a  Letter  he  addressed,  when  Bishop  of 
Salisbury,  (the  precise  date  is  not,  I  believe,  known,)  to  Dr. 
Ward,  his  successor  in  the  Margaret  Professorship,  first  pub- 
lished in  1650  in  the  work  mentioned  below.* 

In  this  treatise  (for  such  it  may  be  called)  he  maintains  the 
following  among  other  propositions, — 

"Protestants  do  not  grant  that  justifying  faith,  or  charity  uniting  to 
God,  or  regenerating  grace,  which  renews  all  the  faculties  of  the  soul,  are 
imparted  to  infants  in  the  very  moment  of  baptism."! 

"The  Fathers  acknowledge  neither  actual  nor  habitual  faith  or  charity 
to  be  given  to  little  children  in  Baptism  :  they  teach  also  that  conversion, 
or  the  creation  of  a  new  heart,  which  is  properly  to  be  called  regeneration, 
is  not  produced  in  them  until  they  have,  reached  an  age  capable  of 
reason."! 


*  Vindiciae  Gratia)  Sacramentalis  duobus  tractat.  comprehensse  ....  Quibus 
prsefigitur  Epistola  Rev.  Patr.  <fec.  Joann.  Davenant ....  op,  <&  stud.  T[honi8e) 
B[edford.]  Lend.  1650.  12ino.  It  was  reprinted,  with  strictures  on  it  by  T. 
Gataker.     Lond.  1654.  8vo. 

f  Protestantes  non  concedunt  fidem  justificantem,  aut  cbaritatem  Deo  unien- 
tem,  aut  gratiam  rcgeneratrieem,  quse  reparat  omnes  animee  facultates,  in  ipeo 
Baptism!  momento  infundi  infantibus.     (p.  6.) 

X  Patres  neque  actualum  neque  habit  ualem  fidem  aut  cbaritatem  parvulis  in 


EFFECTS   OF  BAPTISM  IN  INFANTS.  311 

.  Bat,— 

"  All  baptized  infants  are  absolved  from  the  guilt  of  original  sin."* 
And  on  this  proposition  he  remarks,  that  infants  may  on 
this  account  be  said  to  be,  as  infants,  regenerated,  justified, 
and  adopted.     And  he  thinks  that  this  is  what  our  Baptismal 
Service  refers  to. 
Nevertheless, — 

"  The  Justification,  Regeneration,  Adoption,  -which  we  grant  to  belong 
to  baptized  infants,  is  not  identically  the  same  with  that  Justification, 
Regeneration  and  Adoption  which,  in  the  question  concerning  the  Perse- 
verance of  the  Saints,  we  have  maintained  is  never  lost."! 

And  on  this  proposition,  he  observes, — 

"  Nor  is  that  which  is  called  the  Regeneration  of  a  little  child  of  the 
same  kind  with  this  new  creation,  or  spiritual  new-birth  of  adults,  which 
we  maintain  to  be  never  totally  destroyed  or  lost,  after  that  it  has  once 
been  produced  in  the  heart  of  a  regenerate  person  by  the  power  of  the 
Spirit.  It  is  commonly  said,  '  The  same  subject  docs  not  admit  of  several 
accidents  of  the  same  species.'  But  a  Christian  infant  who  is  regenerated 
in  Baptism,  acquires  another  regeneration,  when,  as  an  adult,  he  gives 
credence  to  the  Gospel.  Therefore  either  he  is  twice  regenerated,  or  thi» 
baptismal  regeneration  ia  not  the  same  ■with  that  of  adults,  of  which 
James  says,  'Of  his  own  will,  &c.'  (Ja.  i.  18.)  and  Peter,  'Being  bom 
again,  &c.'     (1  Pet.  i.  23.)  and  Paul,  '  Put  on,  &c.'     (Eph.  iv.  24.)  "J 

And  he  adds,  that  those  who  perish, — 

"  Do  not  perish  because  they  have  lost  the  sacramental  regeneration 
suitable  to  the  regeneration  of  little  children  :  but  because  they  have  never 

Baptismo  donatam  agnoscunt ;  conversionem  etiam  sive  novi  cordis  creationem, 
fiuB  proprie  Rcgeneratio  dicendla  est,  non  nisi  cum  ad  setatem  rationis  capacem 
pervenerint,  in  iis  produci  docent     (p.  8.) 

*  Omnes  infantes  baptizati  ab  originalis  peccati  reatu  absolvuntur.     (p.  12.) 

f  Justificatio,  Regeneratio,  Adoptio  quam  concedimus  competere  infantibua 

baptizatis,  non   est  univocc   eadem   cum    ilia  justificatione,    cegeneratione,   et 

adoptione,  qoam  in  quEBstione,  de  Perseverantia  Sanctorum  nunquam  amitti  de- 

ieDdimos.    (p.  18.) 

X  Nee  qua  dicitur  Regeueratio  parvuli  est  ejusdem  speciei  cum  liac  nova 
ereatione,  eive  spirituali  renascentia  adultorum,  qnam  defendimus  nunquam  totali- 
ter  aboleri  aut  amitti,  postquam  Spiritus  virtute  semel  producta  fuerit  in  corde 
regenerati.  Vulgo  dicitur, "  non  recipit  idem  subjectum  plura  accidentia  ejusdem 
■peciei."  At  infans  Christianus  qui  regeneratus  sit  in  Baptismo  aliam  regenera- 
tionem  acquirit,  cum  adultus  fidem  adhibet  Evangelic.  Ergo  aut  bis  regenerator, 
aut  regeneratio  haec  baptismalis  eadem  non  est  cum  ilia  adultorum,  de  qua 
Jacobus,  "  Voluntarie,  Ac."  ( Jac.  i.  18.)  Et  Petrus,  «'  Renati,  <fec."  (1  Pet.  L  23.) 
Et  Paulas, "  Induite,  itc"  (Eph.  iv.  24.)  (p.  19.) 


312  EFFECTS    OF    BAPTISM    IN    INFANTS. 

ha^J  that  other  regeneration  from  the  seed  of  the  word,  and  the  efficacy  of 
the  Holy  Spirit,  which  is  necessary  to  effect  the  regeneration  of  adults."* 

He  maintains,  therefore,  that, — 

"  The  Justification,  Regeneration,  and  Adoption  of  little  children  bap- 
tized confers  upon  them  a  state  of  salvation  according  to  the  condition 

OF    LITTLE  CHILDREN.'^t 

In  commenting  on  this  proposition,  he  remarks, — 

"  From  these  things  any  one  may  see,  that  infants  by  baptism  are  indeed 
placed  in  a  state  of  salvation,  but  oJi/?/  relatively  to  that  age  and  condition  of 
little  children.  They  therefore  who  perish  in  adult  age,  with  their  baptismal 
vow  unfulfilled,  do  not  lose  the  saving  state  which  they  possessed  according 
to  the  coiidition  of  little  infants ;  but  they  lose  the  infantine  state,  and 
when  this  is  changed,  that  which  by  the  Divine  appointment  was  sufficient 
for  the  salvation  of  the  little  child  ceases  to  be  sufficient  for  the  salvation  of 
the  adult  PX 

Hence  he  adds  the  following  proposition, — 

"  They  who  in  Baptism,  according  to  the  common  condition  of  little 
children,  have  been  truly  justified,  regenerated,  and  adopted,  are  not, 
according  to  the  special  condition  of  adults,  justified,  regenerated,  or  adopted, 
when  they  arrive  at  the  use  of  reason,  unless  by  repenting,  believing, 
renouncing,  they  fulfil  the  vow  solemnly  pronounced  at  baptism."^ 

And  he  remarks  on  this, — 

"For  although  as  well  in  little  children  as  in  adults,  justification, 
regeneration,  and  adoption  imply  acts  of  God ;  yet  these  Divine  acts,  so  far 
as  they  relate  to  little  children,  do  not  require  in  them  any  precedent  actions 
of  free  will :  but  in  adults  they  do  by  Divine  appointment  require  them  to 


*  Non  pereunt,  quod  amiseriat  regenerationem  sacramentalem  parvulis  regen- 
erandis  idoneam  ;  sed  quod  nunquam  habuerint  regenerationem  illam  alteram  ex 
Bemine  verbi,  efficacia  Spiritus  Sancti,  quae  ad  regenerationem  adultorum  efficien- 
dam  necensaria  est.  (pp.  19,  20.) 

■)•  Parvulorum  baptizaturum  Justificatio,  Regeneratio,  et  Adoptio  confert  illia 
■tatum  salutis  fro  co.NDmoNE  paevulorum.  (p.  25.) 

X  Ex  hisce  cuivis  patere  potest  infantes  per  Baptismum  poni  quidem  in  statu 
ealutis,  sed  respectivi  tmititm  ad  illam  tBtatem  et  conditionem  parvulorum.  Qui 
^itur  in  adultiore  «tate  pereunt  non  impleto  Baptismi  vote,  non  amittunt  statum 
salutiferum,  qucm  habuerunt  pro  conditione  infantulorum ;  sed  amittunt  statum 
iofantilem,  quo  mutato,  cessat  ease  sufficiens  ad  salutem  adulti,  quod  ex  ordina- 
tione  divina  sufficiens  erat  ad  salutem  parvuli.    (p.  27) 

§  Qui  in  Bapti.smo  pro  communi  conditione  parvulorum  verfe  justificati,  regen- 
erati  et  adoptati  fuerunt,  pro  speciali  conditione  adultorum  non  existunt  justifi- 
cati, regenerati,  aut  adoptati,  cOm  ad  usum  rationis  pervenerint,  nisi  poenitendov 
oredendo,  abrcnuutiando,  votum  BnptLsinate  nuncupatum  impleverint.  (pj>w 
27,  28.) 


EFFECTS  OF  BAPTISM    IN    INFANTS.  313 

precede :  nor  do  they  in  little  children  imply  those  spiritual  effects^  with  the 
absence  of  which  in  adults  their  jitstification^  regeneration^  and  adoption  can 
*in  no  way  consist."* 

From  these  passages,  then,  it  appears,  that  Bishop  Dave- 
nant  admitted,  that  all  the  infants  of  believerst  have  in  bap- 
tism the  pardon  of  original  sin  assured  to  them,  so  that  in  a 
certain  sense  they  may  be  called  regenerated  by  it :  but  that 
this  regeneration  is  only  a  bare  remission  of  sin,  and  is  not 
that  spiritual  regeneration  which  is  requisite  for  all  adults  to 
make  them  the  children  of  Grod  and  members  of  Christ.  As 
I  have  already  observed,  this  view  was  not  received  by  a  large 
body  of  our  early  divines,  who  did  not  admit  that  even  origi- 
nal sin  was,  necessarily  and  in  all  cases,  pardoned  in  infants 
at  their  baptism.  And  it  is  admitted  by  Dr.  Ward,  (as  we  shall 
see  presently,)  though  he  agrees  with  Bishop  Davenant's  view, 
and  perhaps  carries  it  a  little  further,  that  "  most  of  our 
divines"  have  held,  that,  "ablution  of  infants  from  original 
sin  [in  baptism]  is  on/p  conditional  and  expectative,  of  which 
they  have  no  benefit  till  they  believe  and  repent."t 

This  difference  of  view,  however,  among  our  divines,  is 
comparatively  of  little  moment.  The  great  and  all-important 
point  to  be  contended  for  is,  that  an  adult  is  not  necessarily  in 
a  state  of  spiritual  regeneraton  because  he  was  baptized  as  an 
infant ;  that  is,  that  such  spiritual  regeneration  as  is  neces- 
sary for  an  adult  is  not  always  conferred  upon  infants  when 
they  are  baptized.  And  this,  as  we  see,  Bishop  Davenant 
holds  as  firmly  as  any  other  Protestant  divine.  Spiritual 
regeneration  and  justification  are,  by  the  doctrine  of  our 
Church  as  well  as  Holy  Scripture,  indissolubly  connected,  in 
adults,  with  faith.  And  where  this  truth  is  denied,  the  doc- 
trine of  justification  by  faith  is  plucked  up  by  the  roots.    This 

"  Nam  licit  tam  in  parvulis,  quam  in  adultia,  justificatio,  regeneratio  et 
adoptio  innuant  actus  Dei ;  tamen  hi  actus  divini,  quatenus  spectant  parvulos, 
non  requirunt  in  illis  actiones  aliqnas  prfecedaneas  liberi  arbitrii ;  at  in  adultis  ex 
ordinatione  divina  praerequirunt ;  neqok  ponunt  in  parvulis  spikitualia   illa 

KFrSCTA,    QUiK   IN    ADULTIS   81  MINUS  PONANTUB,  ILLOttUM  JUSTinCATIO,  BKOBNKBATIO^ 
KT   ADOPTIO    NULLO   MODO    POTEST   CONSISTEaK.       (p.  28.) 

•  I  say  of  "  believers,"  because  his  other  writings  clearly  show  that  he  held 
such  only  to  be  proper  subjects  for  baptism. 

f  Letter  to  Abp,  Usher,  among  Usher's  Letters,  quoted  more  fully  belov. 


314  EFFECTS   OF    BAPTISM    IN    INFANTS. 

we  may  clearly  see  in  the  remark  of  the  Popish  Bishop  Grardi- 
ner  respecting  Cranmer's  Homily  on  Justification, quoted  above, 
(p.  187,)  namely,  that  any  such  disquisition  on  the  doctrine 
of  Justification  is  quite  unnecessary,  in  a  Church  where  all 
are  baptized  as  infants,  "  in  which  Sacrament  of  Baptism  all 
we  be  justified  before  we  can  talk  of  this  justification  we  strive 
for."  Most  justly,  therefore,  has  Bishop  Burnet,  in  his  Expo- 
sition of  the  XXXIX  Articles,  described  the  doctrine  of  sacra- 
mental justification  as  one  of  the  most  pernicious  errors  of 
the  Church  of  Rome. 

Having  thus  gone  through  the  testimonies  that  remain  to 
us  of  the  views  of  the  Archbishops  of  Canterbury  and  York, 
and  the  Divinity  Professors  of  our  two  Universities,  up  to,  and 
even  beyond,  the  middle  of  the  reign  of  James  I.,  I  must 
request  the  reader  to  consider  the  weight  of  the  testimony 
thus  produced  in  determining  the  doctrine  of  our  Church. 
The  writers  from  whom  I  have  been  quoting,  have  not  been 
taken  at  random,  nor  selected  as  the  adherents  of  any  particu- 
lar school,  but  are  the  witnesses  remaining  to  us  of  the  views 
of  that  body  of  our  divines,  (namely,  the  succession*  of  our 
Primates  and  the  Divinity  Professors  of  our  Universities,)  to 
which  any  impartial  person  would  probably  at  once  look,  as 
forming  the  most  unexceptionable  referees  for  the  dominant 
theology  of  our  Church  in  their  day.  What  their  evidence  is, 
I  leave  the  reader  to  determine  for  himself.  And  he  must 
also  recollect,  how  far  the  proofs  given  above,  (in  the  third 
chapter,)  of  the  system  of  doctrine  held  by  those  of  whose 
sentiments  on  the  particular  subject  of  our  present  inquiry  no 
testimony  is  to  be  found,  show  that  they  also  maintained  the 
same  view  as  that  taken  by  the  writers  just  quoted. 

I  now  proceed  to  the  writings  of  other  divines  of  the  same 
period ;  many  of  them  of  equal  celebrity ;  almost  all  either 
Bishops,  or  holding  high  and  important  offices  in  our  Church 
or  Universities ;  and  all  of  them  clearly  entitled  to  an  influ- 
ential voice  in  such  an  inquiry  as  that  in  which  we  are  now 
engaged. 

I  give  first  a  series  of  the  Bishops  of  this  period. 


EFFECTS   OF    BAPTISM   IN    INFANTS.  315 

BISHOP  GESTE,  or  GHEAST  ; 

Bishop  of  Rochester  from  ^559  to  1571 ; — and  of  Salisbury 
from  1571  to  1576. 

Bishop  Geste  is  justly  described,  in  the  Life  of  him  recentl/' 
published,*  as  having  had  the  principal  hand  in  preparing  our 
present  Book  of  Common  Prayer,  as  arranged  at  the  commence- 
ment of  Queen  Elizabeth's  reign  from  the  preceding  Books 
revised  and  corrected.  Any  testimony,  therefore,  on  our  present 
subject,  from  such  a  quarter,  is  doubly  valuable, 

Now  in -his  "  Treatise  against  the  private  Masse,"t  published 
in  1548,  he  distinctly  adopts  the  view  that  the  baptismal 
blessing  is  to  be  considered  as  given  to  infants  that  are  them- 
selves "  faithful."     For  he  says, — 

"  Christ,  both  God  and  man,  with  his  Father  and  the  Holy  Ghost  is 
present  at  the  baptism  of  faithful  infants,  where  they  become  embodied 
and  incorporate  thereto,  it  is  to  wete,  where  they  eat  his  body  and  drink 
his  blood  as  really  as  we  do  at  his  Supper ."| 

Whether  it  is  to  be  understood  from  this  that  he  agreed 
with  Luther  and  his  own  contemporary  Lancelot  Ridley  in 
supposing  that  infants  have  actual  faith,  and  are  to  be  consid- 
ered as  coming  to  baptism  as  actual  believers,  or  whether  he 
meant  to  refer  to  infants  having  a  principle  of  Divine  grace 
including  the  seed  of  faith  implanted  in  them  by  God's  gift, 
is  a  question  of  no  moment.  The  doctrine  involved  in  the 
statement,  as  far  as  concerns  the  subject  of  our  present  inquiry, 
is  the  same  in  both  cases :  ^nd  beyond  all  doubt  clear  enough. 

In  the  same  Treatise  he  also  remarks, — 

"  The  right  usage  of  God's  word  and  his  Sacraments  is  recounted  their 
due  honour,  as  their  abusion  dishonour.  The  Word,  Baptism  and  Absolu- 
tion^  through  mean  of  true  arid  obedient  faith  and  cleansed  conscience  be 


"  The  Life  and  Character  of  Edm.  Geste.    By  H.  G.  Dugdale,  Esq.  Lond. 
1840.  8yo.    The  Appendix  of  this  work  contains  a  reprint  of  his  Remains. 

t  A  Treatise  againste  the  prevee  Masse  in  the  behalfe  and  furlheraunce  of  the 

mooste  holye  communyon 1648  ....  imprinted by  Thomas  Raynold 

16mo. 

X  The  Life  and  Character  of  Edm.  Geste.  Appendix,  p.  116. 
-    §  If  these  words  should  be  considered  as  making  Absolution  a  Sacrament,  it 
moat  be  remembered  that  the  work  was  published  in  1648,  and  that  Cranmer 


316  EFFECTS    OF    BAPTISM    IN    INFANTS. 

condignly  and  accordingly  received^  without  either  crouching  or  kneeling," 
&c.  (p.  121.) 

But  Bishop  Greste,  like  the  rest,  when  speaking  generally 
of  baptism,  ascribes  to  it  its  appropriate  effect.  Thus  he 
^ys, — "  In  baptism  we  put  on  Christ ;"  but  his  words  in  the 
immediate  context  show  how  much  his  meaning  would  be 
misrepresented,  if  this  passage  was  taken  to  imply  that  all 
the  baptized  put  on  Christ.  And  the  paragraph  may  be  so 
useful  in  meeting  some  views  now,  alas,  rife  among  us,  that 
I  will  give  the  whole  of  it. 

"  Because  it  is  thought  sufficient  to  use  but  a  surplice  in  baptizing, 
reading,  preaching,  and  praying,  therefore  it  is  enough  also  for  the  celebrat- 
ing of  the  communion.  For  if  we  should  use  another  garment  herein,  it 
should  seem  to  teach  us,  that  higher  and  better  things  be  given  by  it,  than 
be  given  by  the  other  service,  which  we  must  not  believe.  For  in  baptism 
we  put  on  Christ.  In  the  word,  we  eat  and  drink  Christ,  as  Hierome  and 
Gregory  write."* 

Such,  then,  as  eat  and  drink  Christ  in  the  word,  put  on 
Christ  in  baptism. 

BISHOP  ALLEY ; 
Bishop  of  Exeter  from  1560  to  1570. 

In  the  year  1560  Bishop  Alley  read  in  St.  Paul's  Cathedral, 
London,  "  preelections"  upon  the  first  Epistle  of  St.  Peter, 
which  were  first  published  in  1562,  and  again  in  a  revised 
edition  in  1571. 

In  this  work  he  says, —  | 

"  It  may  be  easily  proved,  that  neither  the  preaching  of  the  Gospel,  nor 
receiving  of  the  Sacraments,  without  faith,  doth  profit  anything  at  all :  for 
St.  Paul  saith,  '  Sine  fide  impossibile  est  placere  Deo.'  "  f 

And  it  is  remarkable  that  the  whole  of  the  preceding  part 
of  the  paragraph  from  which  these  words  are  taken,  describing 
the  nature  of  a  Sacrament,  is  translated  verbatim  from  Bullin- 

lumBelf  published,  in  the  same  y«ar,  a  Catechism  in  which  it  was  so  reckoned. 
The  doctrine  of  our  Church  on  that  point  has  been  settled  since  the  period  of 
these  works. 

*  Letter  to  Sir  W.  Cecil,  sent  with  the  Service  Book.    lb  App.  No.  4,  p.  146. 

\  1S4.  U*}!-  foL  188. 


EFFECTS    OF    BAPTISM   IK   INFANTS.  317 

ger's  Decads.  The  first  portion  of  it  will  be  found  at  p.  968, 
and  the  latter  at  pp.  981,  982,  of  the  English  edition  of  the 
Decads  above  quoted.  And,  in  fact,  the  passage  just  given, 
with  the  Scripture  reference  on  which  it  is  founded,  and  what 
follows  to  the  end  of  the  paragraph,  are  hardly  more  than  an 
abridgment  of  Bullinger's  remarks  in  the  same  place. 

Moreover,  understanding  "  the  Church  to  be  the  company 
of  true  believers,"  those  whom  "  G-od  hath  sanctified,"  and  "in 
whom  he  dwelleth,  being  his  holy  and  peculiar  house,"*  he 
thus  defines  it, — 

"  We  may  call  Ecclesiam,  the  Church,  a  company  of  them  that  believe, 
and  them  that  are  regenerate,  which  God  gathered  in  Christ  by  tlie  word 
and  the  Holy  Ghost.  ...  It  is  called  the  body  of  Christ  because  all  his 
members  take  him  for  their  head,  of  whom  they  take  their  increasing,  and 
do  obtain  life  by  the  sending  abroad  of  the  Holy  Ghost.  And  these  members 
are  so  fast  joined  to  the  head,  that  they  be  called  flesh  of  his  flesh  and  bone 
of  his  bonesP^ 

Here  is  clearly  a  distinction  between  "  the  regenerate  "  and 
mere  nominal  Christians. 

BISHOP  COOPER; 

Dean  of  Christ  Church  from  1567,  and  of  Gloucester  from 
1569  to  1570 ;— Bishop  of  Lincoln  from  1570  to  1583, 
and  of  Winchester  from  1583  to  1594. 

Bishop  Cooper  was  one  of  the  principal  writers  against  the 
Puritans,  and  among  the  most  learned  divines  of  his  day.  In 
1573  he  published,  in  4to., 

"A  brief  Exposition  of  such  Chapters  of  the  Old  Testament  as  are 
usually  read  in  the  Church  at  Common  Prayer  on  the  Sunday."  ''  There 
was  an  endeavour,"  Strype  tells  us,  "  that  this  book  should  be  had  in  every 
parish  church ;  and  for  the  forwarding  this,  the  Archbishop  [Parker]  gave 
his  own  testimonial  to  the  Treasurer  in  June  this  year  concerning  the  book ; 
viz..  That  he  thought  it  to  be  profitable  for  instruction,  and  necessary  for 
the  imlearned  minister,  but  most  to  the  poor  subjects,  who  were  certainly 
to  be  informed  by  the  stability  of  this  doctrine.  And  therefore  he  desired 
his  Lordship  to  signify  the  same  unto  her  Majesty's  Council,  that  they 
might  give  some  commendation  thereunto ;  which  he  supposed  would  do 
well.'  "  % 

*  FoL  145,  and  see  fol.  186,  187,  <fcc.  f  Fol.  147. 

;  Life  of  Parker,  il  367.  Oxf.  ed. 


318  EFFECTS  OF   BAPTISM    IN    INFANTS. 

In  this  work,  commenting  on  Jer.  v.  2,  3,  he  says, — 

"  This  place  ought  to  teach  us,  that  the  name  of  the  Church,  or  People 
of  God.  the  title  of  Christians,  the  external  Sacraments  of  Christian  religiorij 
are  not  sufficient  to  move  the  favour  of  God  toward  us,  nor  to  make  us  his 
people,  unless  the  fear  of  God  and  true  holiness  be  in  our  hearts."  (fol.  281.) 

Bat  in  1580  he  published  a  volume  of  Sermons,*  in  which 
the  subject  of  the  Sacraments  is  treated  at  some  length. 

In  the  second  Sermon,  giving  a  brief  view  of  the  "  fruitful 
doctrine  of  the  Protestants  concerning  baptism,"  he  says, — 

''  As  touching  baptism,  we  teach  not  only,  as  some  falsely  father  upcm 
us,  that  it  is  signum  initiale,  a  sign  whereby  we  be  first  consecrated  Chris- 
tians ;  but  we  add  also,  that  we  by  faith,  and  the  operation  of  the  Holy 
Ghost,  do  put  on  Christ  as  a  garment,  that  is,  that  we  have  him  so  fas- 
tened and  appropriated  to  us,  that  he  is  ours,  and  we  his,  and  that  he  hideth 
and  covereth  our  nakedness,  according  as  S.  Paul  saith :  '  As  many  as  are 
baptized,  have  put  on  Christ.'  We  believe  and  teach,  that  Baptism  is  to 
Christians  the  fountain  of  life,  whereby  our  sins  are  washed  away  .  .  .  [re- 
ferring to  Acts  ii.  38,  and  xxii.  16.]  Yet  do  we  not  attribute  the  operation 
hereof  to  the  water  or  outward  element,  but  to  the  might  of  God's  word, 
and  the  power  of  the  Holy  Ghost,  working  by  faith,  as  Augustine  saith, 
'  Quomodo  fit  quod  aqua  corpus  tangat,  et  cor  abluat,  nisi  faciente  verbo, 
non  quia  dicitur,  sed  quia  creditur : '  i.  e.  '  How  cometh  it  to  pass,  that 
water  toucheth  the  body  and  washeth  the  soul,  but  by  the  working  of  the 
word,  not  because  it  is  spoken,  but  because  it  is  believed.'  Where  it  is  to 
be  noted,  that  it  is  not  the  sound  of  the  words,  uttered  in  the  way  of  a 
charm  by  the  minister,  but  the  words  believed  in  the  hearts  of  the  faithful, 
that  maketh  the  promise  of  Christ  and  effect  of  the  Sacrament  to  be  fruitful 
to  the  receiver.  We  believe  moreover  and  teach,  that  the  Sacrament  of 
baptism  is,  as  it  were,  the  womb  of  the  Church  of  Christ,  where  we  are 
new  born,  and  become  of  the  children  of  wrath  the  children  of  God,  and 
are  prepared  by  this  our  second  birth  to  enter  into  the  kingdom  of  God.  [He 
refers  here  to  John  iii.  5,  and  Tit.  iii.  5.]  We  believe  also  and  teach  as 
touching  this  Sacrament,  that  not  only  we,  but  our  seed  also,  hath  by  it 
the  benefit  of  salvation,  and  therefore  do  we  defend  the  baptizing  of  our 
children,  against  the  wicked  heresy  of  the  Anabaptists.  They  which  con- 
sider these  things  simply,  and  with  a  charitable  Christian  mind.  I  trust 
will  clear  us  of  that  odious  report  wherewith  our  adversaries  slanderously 
do  burthen  us,  as  though  we  contemned  the  Sacraments,  and  slightly  taught 
the  fruits  and  benefits  of  them.  Now,  on  the  contrary  part,  let  us  consider 
how  corruptly  the  Church  of  Rome  teacheth,  as  touching  this  Sacrament, 
and  how  horribly  they  have  abused  it.  First,  they  teach  that  baptism  doth 
confer  grace  and  wash  away  our  sins,  ex  opere  operato,  that  is,  even  by  the 

•  Certain  Sermons  wherein  is  contained  the  Befence  of  the  Gospel  now 
preached,  dec.    Lond.  1680,  4to. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  319 

rery  washing  only  of  the  water,  though  there  be  no  good  motion  of  faith  or 
belief  in  the  heart  of  him  that  is  baptized."  (pp.  30,  31.) 

And  speaking  of  "what  fruits  have  followed  the  preaching 
of  the  Gospel,"  he  reckons  among  them, — 

"  That  sundry  points  of  doctrine  be  reformed.  .  .  .  principally,  the 
wholesome  doctrine  of  the  grace  and  merit  of  Christ,  of  remission  of  sins, 
of  eternal  life,  received  by  faith  in  Christ,  and  sealed  and  confirmed  by  his 
Sacraments."  (p.  113.) 

Treating  more  fully  of  the  Sacraments  in  another  Sermon, 
he  thus  defines  the  word  "  Sacrament :" — 

"  A  sacrament  is  a  reverend  and  holy  mystery  ordained  of  God,  wherein 
he  by  his  holy  word  and  promise,  doth  both  stir  up  and  practise  the  faith 
of  his  people,  and  by  the  operation  of  the  Holy  Ghost  increase  his  grace  in 
them,  and  bestow  his  benefits  and  blessings  upon  them ;  and  we  on  the 
other  part  testify  our  obedience  toward  him,  and  unity  of  faith  among  our- 
selves." (p.  118.) 

But,— 

"  Indeed  the  hand  of  the  receiver,  being  without  faith,  maketh  the  Sacra^ 
ments,  that  of  themselves  be  good,  to  be  unto  him  of  no  force  because  of  his 
unbelief."  (p.  119.) 

'•  By  faith  we  begraffed  into  Christ,  as  branches  into  the  root  and  stock, 
so  that  we  live  now  by  him  and  by  his  Spirit,  as  the  branches  do  by  the 
juice  that  cometh  from  the  body  of  the  tree.  By  faith  we  be  so  united  unto 
Christ,  that  we  may  justly  say,  whatsoever  is  his,  is  ours  also :  by  faith  we 
are  made  the  children  of  God  and  heirs  of  eternal  life."     (p.  146.) 

'•  Some  perchance  will  say  unto  me,  or  will  think  with  themselves  in 
their  mind :  If  this  doctrine  be  true,  titen  are  Sacraments  needless.  For  we 
may  eat  Christ  by  faith,  spiritually,  in  such  sort  as  you  have  said,  without 
any  use  of  the  Lord's  Supper,  [this  passage  occurs  in  a  Sermon  on  the  Lord's 
Supper,]  and  therefore  it  may  seem  superfluous.  God  forbid  that  the  most 
perfect  Christians  and  of  strongest  faith,  should  once  think  Sacraments  to 
be  superfluous  and  needless.  They  be  the  blessed  and  holy  ordinances  of 
Christ,  by  his  mercy  and  goodness  appointed  for  our  great  help  and  benefit, 
as  I  have  in  the  former  sermon  [which  is  on  the  two  Sacraments]  declared. 
And  yet  I  must  confess  to  the  great  comfort  of  many  godly  persons,  that  the 
faithful  Christian  may,  and  doth  often  feed  upon  Christ  to  salvation,  beside 
the  use  of  the  Sacrament.  For  the  spiritual  grace  and  benefits,  which  as 
I  have  said  before  is  the  principal  part  of  a  Sacrament,  is  not  of  necessity 
always  so  tied  to  the  outward  signs,  that  withoT^t  them  God  cannot  or  doth 
not  sometime  bestow  the  same.  I  doubt  not  but  the  thief  upon  the  cross 
without  use  of  the  Sacrament  did  eat  the  body  and  blood  of  Christ  in  such 
sort,  that  he  was  the  same  day  with  him  in  Paradise.  (Luke  xxiii.  41.) 
We  see  in  the  Acts  of  the  Apostles  (Acts  x.)  that  Cornelius  and  his  company 


320  EFFECTS    OF    BAPTISM    IN   INFANTS. 

■were  sealed  with  the  Spirit  of  God,  before  the  receiving  of  the  outward 
Sacrament,  in  such  sort,  that  if  he  had  then  immediately  departed  out  of 
this  life,  he  should  have  gone  to  heaven,  which  could  not  be,  unless  he  had 
spiritually  by  faith  eaten  the  true  food  of  everlasting  life,  that  is,  Christ 
Jesus  crucified,  which  he  fed  upon  most  assuredly  while  he  heard  St.  Peter 
preach  Christ."'   (pp.  147,  148.) 

Here,  though  his  especial  subject  is  the  Lords'  Supper,  he 
puts  both  Sacraments  together,  as  being  both  ordinances  of 
precisely  the  same  nature.  And  this,  with  several  other  pas- 
sages in  the  context,  may  ilhistrate  the  phraseology  of  the 
Twenty-fifth  Article,  where  one  sentence  may  seem  only  to 
apply  to  one  Sacrament,  while  the  next  uses  the  word  Sacra- 
ments in  the  plural  number,  and  therefore  was  intended  to 
apply  to  both,  the  subject  of  the  Article  being  the  two  Sacra- 
ments. 

Again,  he  says, — 

"The  word  of  God  teacheth  that  Sacraments  are,  as  it  were,  seals  to 
confirm  the  truth  of  God's  promises,  and  to  strength  [strengthen]  our 
faith.  .  .  .  The  Scriptures  teach  that  in  the  use  of  the  Sacraments  through 
faith,  we  be  united  unto  Christ,  and  ingraffed  into  his  mystical  body,  so 
that  we  live  now  only  by  him,  and  whatsoever  is  his,  by  the  truth  of  his 
promise,  is  ours  also."  (p.  151.) 

But  with  this  doctrine  he  is  careful  to  connect  that  of  the 
efficacy  of  the  Sacraments  in  the  case  of  a  right  reception  of 
them.     Thus  he  says :  • 

"  Wherefore  the  especial  and  principal  part  of  the  Sacrament  is  the 
spiritual  and  internal  thing,  as  in  baptism  (as  I  have  said)  regeneration 
and  sanctification."  (p.  122.) 

"We  teach  and  believe  that  these  spiritual  effects  are  as  certainly 
wrought  by  the  Holy  Ghost  in  the  Sacraments,  as  we  see  that  the  external 
elements  have  their  operation  in  the  course  of  nature.  For  the  Sacraments 
are  as  the  deeds  and  seals  of  Almighty  God,  whereby  he  doth  in  deed  and 
verily,  not  only  by  signification,  but  effectually,  convey  unto  us  the  possession 
of  his  spiritual  blessings.'    (p.  123.) 

"  The  right  use  and  understanding  of  the  Sacraments teacheth 

us,  that  in  Baptism  we  arc  all  new  born,  children  of  God  and  graffed  into 
one  body."  (p.  127.) 

"  You  hear  us  teach,  and  as  you  love  the  salvation  of  your  souls,  require 
you  to  believe,  that  they  [the  Sacraments]  be  signs  and  figures  indeed,  but 
such  as  most  assuredly  bring  unto  the  faithful  heart,  verily  and  in  truth, 
the  self-same  things  that  they  signify ;  so  that  the  faithful  Christian  receiver 


EFFECTS    OF    BAPTISM    IN    INFANTS.  321 

ttsy  assure  himself,  that  as  truly  as  God  is  God,  so  truly  he  receiveth  those 
things  which  the  outward  Sacrament  doth  signify."  (p.  128.) 

And  then,  in  the  immediate  context,  he  explains  the  mean- 
ing of  this  language  in  these  words  :  — 

"  When  we  speak  therefore  of  the  Sacrament,  we  must  speak  as  it  is  ih 
frsELF,  by  the  force  of  God's  word,  consisting  of  all  three  parts,  [i.  e.  the 
outward  sign,  the  invisible  grace,  and  'the  word  of  Christ's  institution  and 
promise,']  and  not  as  the  boldness  of  men,  or  the  weakness  and  imper- 

VXCTION  OF  OUR  FAITM  MAY  MAKE  IT  UNTO  US."    (p.  128.) 

Here  is  the  explanation  of  all  such  passages  as  speak  in 
general  terms  of  the  value  and  force  of  the  Sacraments.  They 
speak  of  them  as  they  are  when  their  full  effects  and  purpose 
are  realized.  They  were  intended  by  Grod  to  convey  a  spiritual 
blessing,  and  invisible  grace.  But  the  faithlessness  of  man 
may  make  them  a  mere  external  rite.  To  the  true  believer 
baptism  is  effectual  for  his  incorporation  into  the  true  (as  dis- 
tinguished from  the  nominal)  Church  of  Christ,  whether  it 
wrought  this  effect  precisely  at  the  period  when  it  was  bestowed, 
or  at  some  subsequent  time.  To  the  unbeliever  it  produces  no 
such  effect. 

BISHOP  BABINOTON; 

Bishop  of  Llandaff  from  1591  to  1594  ; — of  Exeter  from 
1594  to  1597  ]—and  of  Worcester  from  1597  to  1610. 

In  his  "  Notes  on  Grenesis,"  first  published  in  1592,  he 
says : — 

"  That  the  child  was  not  circumcised  before  the  eighth  day,  it  teacheth 
us  that  God  hath  not  tied  salvation  to  the  Sacrament,  for  it  had  been  a  hard 
thing  in  the  Lord  to  defer  it  an  hour  if  the  child  had  perished  without  it. 
This  answereth  the  fear  of  some  good  ones,  and  the  false  boldness  of  some 
bad  ones,  in  these  days,  touching  children  that  die  without  baptism,  for  God 
is  not  worse  to  us  under  the  Gospel,  than  he  was  to  them  under  the  Law; 
neither  less  able  to  save  now  without  baptism,  than  in  those  days  he  was 
without  circumcision,  the  seed  of  the  faithful.  This  grace  was  not  then  free 
and  now  bound,  then  more  and  now  less,  then  stronger  and  now  weaker; 
far  be  it  from  us  so  to  dream.  David's  child,  wiien  it  died  before  the  eighth 
day,  he  yet  for  all  that  judged  not  damned,  neither  cried  out  for  it  as  he  did 
for  Absalom  that  was  circumcised,  but  said  that  he  should  go  to  it.  refreshed 
himself,  cheered  his  wife,  and  made  his  servants  to  wonder  at  his  comfort. 
And  when  he  said  he  should  go  to  it,  we  know  that  he  meant  not  that  it  was 
in  hell,  or  any  hellish  Limbus.  and  that  thither  himself  looked  to  go  to  it, 

21 


322      EFFECTS  OF  BAPTISM  IN  INFANTS'. 

but  rather  comfortably  he  conceived  it  was  with  the  Lord,  because  the 
promise  extended  itself  both  to  the  godly  and  to  their  seed.  If  further  we 
desire  to  think  of  this  matter,  consider  we  this  and  the  like  reasons.  Na 
elect  can  be  damned,  we  know  it  a  principle,  whatsoever  foolish  men  do 
prattle :  but  some  unbaptized  are  elect,  (a  thing  that  no  man  will  deny,)" 
therefore  some  unbaptized  cannot  be  damned ;  which  if  it  be  true,  then  see 
you  plainly  that  salvation  is  not  tied  to  baptism,  as  some  imagine.  Again, 
*  he  that  heareth  my  word,'  saith  Christ,  'and  believeth  in  him  that  sent 
me,  shall  be  saved,'  cannot  be  damned,  (John  v.  24 :)  but  this  may  one  do 
before  he  be  baptized :  therefore,  before  a  man  be  baptized,  he  may  stand 
in  the  state  of  salvation,  and  out  of  all  danger  of  damnation.  The  assump- 
tion is  evident  in  the  eunuch  (Acts  viii.)  and  others Are  covenants 

made  by  sacraments,  or  only  sealed  by  them  ?  Did  not  the  primitive  Church 
examine  those  of  years  in  the  faith  before  they  baptized  them  ?  Why  so,  I 
pray  you,  but  that  they  might  shew  it  was  the  covenant,  not  the  seal,  their 
faith  and  not  the  sacrament,  which  chiefly  was  to  be  regarded,  though  the  seal 
also  in  no  case  to  be  neglected,  much  less  contemned.  How  many  in  times 
past  deferred  their  baptism  for  many  years,  as  Constantine,  Nazianzen,  &c., 
not  therein  doing  so  well  as  they  ought,  but  yet  evidently  shoAving  the  faith 
of  the  Church  then,  that  God  without  baptism  is  able  to  save,  and  hath  not 
tied  his  grace  t»  any  sign."*  • 

And  in  another  work,  entitled  "  An  Exposition  of  the' 
Catholic  Faith  ;  or  The  Twelve  Articles  of  the  Apostles'  Creed 
Expounded,  &c."  he  clearly  limits  the  gift  of  regeneration  to 
a  portion  of  the  visible  Church.  Commenting  on  the  Ninth 
Article,  which  he  thus  delivers,  "  I  believe  the  Holy  Catholic 
Church,  the  Communion  of  Saints,"  he  remarks  : — 

"  For  the  sense  and  meaning,  it  is  as  if  I  should  say,  I  believe  that  God 
ever  hath  had,  ever  hath,  and  ever  shall  have  to  the  end  of  the  world,  a 
certain  flock  gathered  of  all  sorts  of  men,  and  chosen  by  him  to  eternal  life, 
which  by  his  Holy  Spirit  and  Word,  agreeing  in  true  faith,  he  gathereth, 
defendeth,  and  prcserveth ;  and  I  believe  that  of  this  Church  I  am  a  true 

living  member,  and  by  his  grace  shall  ever  so  remain [And  citing 

John  X.  16,  and  Rom.  xii.  5,  he  says]  Both  these  Scriptures  and  the  former 
title  in  the  Creed  [i.  e.  '  Holy  Catholic  Church ']  are  to  be  understood  not 
of  the  visible,  but  of  the  invisible  Church  of  the  elect  alone,  which  indeed 
is  called  the  body  of  Christ,  because  most  nearly  it  is  joined  to  Christ  her 
Head.  It  is  called  the  Spouse  of  Christ,  because  it  is  loved  of  him,  and 
because  by  a  spiritual  matrimony  Christ  hath  joined  himself  to  her.  It  is 
called  the  Sheepfold  of  Christ,  because  it  heareth  his  voice.  And  when 
you  speak  of  a  note  or  mark  to  know  the  Church  by,  you  must  understand 
the  visible  Church  consisting  not  of  elect  alone,  but  mixed  with  elect  and 

*  Works  of  Bishop  Babington.  1622.  fol.    Notes  upon  Genesis,  p.  68. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  303 

rtprobate  together.  .  .  .  The  Church  is  holy,  'quia  accepit  gratiam  sancti- 
tatis,  gratiam  Baptismi  et  remissionis  peccatorum'  (August,  in  Ps.  85:) 
'  Because  she  liath  received  the  grace  of  holiness,  the  grace  of  Baptism,  and 
the  forgiveness  of  sins.'  After  this  sort,  I  believe  there  is  no  death,  no  sin 
in  the  Church,  because  such  as  believe  in  Christ  are  not  sinners,  are  not 
guilty  of  death,  but  just  and  holy,  and  lords  over  both  sin  and  death  in 
Christ,  appointed  and  assured  of  eternal  life.  But  this  holiness  hitherto 
spoken  of  is  a  note  of  the  invisible  Churchy  and  therefore  cannot  be  applied 
to  the  visible)  in  which,  though  there  be  many  that  live  holily,  yet  there  be 
many  goats  mingled,  and  holiness  is  known  only  to  God."  * 

And  in  his  comment  on  the  next  Article,  "  I  believe  the 
forgiveness  of  sins,"  he  expressly  says  : — 

"  To  whom  doth  God  grant  this  mercy  ?  To  all  the  company  of  his 
elect,  and  to  them  only.  So  saith  the  Scripture;  the  people  that  dwell 
therein,  that  is,  in  the  Church, — and  so  consequently  are  his  sheep,  and  of 
his  fold, — they,  they  shall  have  their  sins  forgiven."  (Is.  xxxiii.  24.)t 

But  still,  precisely  according  to  the  language  of  our  Liturgy 
and  Catechism,  he  held  that  one  who  professed  himself  to  be 
a  true  believer  ought  to  consider  himself  as  one  to  whom  this 
mercy  has  been  granted,  for  he  says : — 

"  Now  see  the  comfort  of  the  Article.  I  believe  the  forgiveness  of  sins, 
that  is,  even  of  my  sins,  my  sins,  my  sins,  must  every  man  say.  For  to 
believe  other  men's  to  be  pardoned,  and  not  mine,  is,  not  to  believe  the 
Article."  J 

And  in  his  "  Exposition  on  the  Lord's  Prayer,"  first  pub- 
lished in  1588,  he  thus  describes  "  regeneration  :"-^- 

"  We  are  by  nature  the  children  of  wrath,  walking  after  the  Prince  that 
ruleth  in  the  air,  that  is,  the  devil.  But  the  Lord  is  gracious,  his  mercy 
endureth  for  ever :  there  remaineth  therefore  hope  by  a  restitution  or  rege- 
neration, which  the  Scripture  teacheth  us  thus  much  of:  namely,  That 
whereas  Satan  abuseth  that  corrupt  nature  of  ours  through  the  great  power 
which  he  hath  over  us  for  our  sins,  and  driveth  us  from  the  word  and  all 
religion  into  all  blindness,  ignorance,  and  errors ;  thrusteth  us  into  divers 
miseries  and  calamities,  and  in  the  end  into  eternal  death,  there  being, 
where  he  ruleth,  no  true  love  of  God  or  any  grace,  but  sinning,  without 
sting,  touch,  or  feeling :  the  Lord  our  God  in  a  contrary  course  of  love, 
WHERE  IT  PLEASETH  HIM,  bcginncth  with  that  corruption  of  nature  whereby 
Satan  before  was  strong,  and  taketh  it  away  by  little  and  little,  begetting 
us  anew  to  a  better  life,  and  restoring  that  image  of  his  in  us  again,  where- 


•  Works;  Expos,  of  the  Catholic  Faith,  pp.  226,  228,  282. 
f  lb.  p.  249.  t  lb.  p  249. 


324  EFFECTS    OF    BAPTISM    IN    INFANTS. 

unto  we  were  first  created,  and  which  so  fearfully  we  were  fallen  from. 
Our  mind  he  illuminateth  with  some  heavenly  light,  whereby  it  beginnetb 
to  know  aright  God,  and  by  grace  our  will  receiveth  a  new  strength  to  em- 
brace the  word,  to  rest  in  it,  and  to  incline  itself  to  the  testimonies  of  the 
Lord.  Our  heart  is  purged  and  loveth  the  Lord^  and  all  the  members  of 
the  body,  before  the  weapons  of  unrighteousness  unto  sin,  become  by  mea- 
sure the  weapons  of  righteousness  unto  God,  So  sin  dieth,  grace  liveth, 
and  we  love  him,  fear  him,  trust  in  him,  pray  to  him  often,  and  in  all  our 
wants,  with  such  like."* 

Such  is  his  account  of  "  regeneration."  Neither  is  there 
any  notice  of  baptism  in  it,  nor  does  the  description  agree  with 
any  universal  effect  produced  by  infant  baptism. 


BISHOP  JOHN   BRIDGES; 

Dean  of  8alisbury  from  1577  to  1603,  and  Bishop  of  Oxford 
from  1603  to  1618. 

The  work  from  which  the  following  extracts  are  taken, 
entitled,  "  Defence  of  the  G-overnment  Established  in  the 
Church  of  England,"  was  written  by  Bishop  Bridges,  when 
Dean  of  Salisbury,  in  defence  of  the  Church  against  the  Puri- 
tans. 

'  Is  it  not  then  of  sufficient  virtue  to  baptize  and  clease  flie  infant,  when 
besides  the  element  of  water,  these  words.  In  the  name  of  the  Father,  of  the 
Son,  and  of  the  Holy  Ghost,  that  Christ  hath  commanded  those  to  use,  which 
are  his  ministers  appointed  thereunto,  besides  the  promise  there  declared 
of  washing  away  our  sins,  of  newness  of  life,  and  that  we  shall  be  saved  : 
which  promise,  where  God's  spirit  worJceth  by  his  word,  is  annexed  to  the 
element, — is  not  all  this  sufficient  and  effectual  to  baptize  an  infant,  except 
a  sermon  also  hereof  be  made  at  his  baptism?"  (Defence  of  Government 
Estab.in  Ch.  of  Engl.     Lond.  1587.  4to.  p.  564.) 

To  the  objection  of  his  opponents,  that  the  Church,  in 
saying  that  baptism  was  to  be  ministered  in  private  places, 
"  only  in  case  of  necessity,"  seemed  to  make  baptism  absolutely 
necessary  to  salvation,  he  replies  thus, — 

"  What  do  our  brethren  here  mean  ?  That  there  is  no  necessity  at  all 
of  baptism,  although  there  be  no  such  necessity  ?  Is  there  no  necessity  of 
consequence,  of  condition,  nor  of  conveniency,  as  well  as  absolute,  simple, 
and  inevitable  necessity  '     If,  generally,  there  were  no  necessity  at  all  of 

*  Worka ;  Expos,  of  Lord's  Prayer,  pp.  140,  141. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  325 

baptizing,  then  it  were  free,  whether  we  would  be  baptized  or  no.  But  rt- 
is  not  free.  Christ  did  institute  baptism  under  flat  commandment.  There- 
fore there  is  a  necessity,  and  an  important  necessity  of  it.  Did  not  baptism 
succeed  circumcision  ?  As  Paul  clearly  setteth  out,  Col.  ii.  11  and  12.  In 
whom  also  ye  are  circumcised,  (saith  he,)  &c.  And  was  there  no  necessity 
at  all  of  circumcision  ?  We  grant  this  necessity  was  not  so  absolute,  that 
it  reached  to  them  before  their  time  assigned  •  no,  nor  yet  after,  was  it  so 
absolute  necessity,  that  it  reached  to  them  while  they  travelled  in  the 
•wilderness,  God  dispensing  (for  other  manifold  necessities)  in  that  long 
journey  with  the  necessity  of  that  sacrament.  And  yet  God's  command- 
ment remaining  entire:  and  they  with  such  a  necessity  severely  bound, 
that  they  should  not  contemn  on  their  parts  the  obedience  and  execution  of 
it.  And  therefore  saith  Zanchius  in  this  very  well,  in  his  confession  of 
Christian  Religion,  concerning  baptism,  Cap.  15,  Aphor.  5.  '  We  believe 
that  baptism  is  altogether  necessary  in  the  Church,  as  a  sacrament  instituted 
of  ChrLst,  and  which  the  Church  can  so  little  want,  that  where  it  is  not, 
when  it  may  be  had,  there  we  may  not  acknowledge  the  Church  of  Christ. 
Howbeit  we  think  it  needful  unto  salvation  in  this  wise ;  that  notwith- 
standing, if  any,  for  the  default  of  the  minister,  but  not  through  contempt, 
depart  this  life  not  sprinkled  with  the  water,  we  believe  not  that  he  is 
therefore  damned,  and  wrapped  in  eternal  destruction.  For  the  children  of 
the  faithful  are  therefore  saved,  because  they  are  in  thie  covenant ;  but  they 
that  be  of  ripe  years,  because  they  believe  in  Christ  with  a  true  faith, 
which  verily  cannot  suffer  the  contempt  of  Christ's  commandment.'  " 

And  having  preceded  to  give  some  further  quotations  and 
remarks,  Dr.  Bridges  concludes  thus, — 

"Neither  do  we  urge  this"  absolute,  simple,  and  inevitable  necessity  of 
any  of  both  the  Sacraments  themselves.  Save  in  general,  that  they  must 
needs  be  had  in  the  Church  (as  Zanchius  said,)  not  caily  as  necessary  tokens 
and  demonstrances  of  the  true  Churches,  but  also  as  God's  seals  ordained 
for  the  confirmation  of  our  faith,  and  such  parts  of  his  covenant  with  us 
and  ours  with  him,  as  the  whole  Church  is  bound  to  have  and  use.  But 
when  itcomes  to  the  particular  use  and  application,  we  do  not  so  necessarily 
tie  them  to  this  or  that  person  of  or  in  the  Church,  that  if  they  have  them 
not,  be  it  not  by  their  own  default,  the  want  of  them  may  endanger  their 
salvation :  the  virtue  whereof  depends  not  upon  any  Sacrament,  or  is  included 
in  it."     (lb.  pp.  578,  579,  and  587.     See  more,  pp.  589,  590.) 

A  little  further  on,  he  speaks  of, — 

The  Toper's  "manifold  and  horrible  errors  of  doctrine 

CONCERNING  B.\PTI8M."  (lb.  588.) 

And  his  opponent  having  said,  that  the  necessity  of  bap- 
tism, intimated  by  the  Church,  "  is  nothing  else  but  to  affirm 
with  the  Papi.st  that  Sacraments  confer  grace  of  the  work 


326  EFFECTS    OF   BAPTISM    IN    INFANTS. 

wrought,  and  that  the  Sacrament  of  baptism  is  a  Sacrament 
of  such  necessity,  that  whosoever  is  not  dipped  in  water  must 
be  eternally  condemned,"  he  replies, — 

"  This  opinion  of  the  Papists,  as  they  now  obstinately  maintain  the 
same,  is,  I  grant,  heretical?^  (lb.  p.  590.) 

And  then  he  adds,  in  answer  to  the  doctrine  of  his 
opponents  as  to  the  necessity^  of  a  preacher  to  administer  bap- 
tism,— 

"  Will  not  this  heretical  opinion  of  the  Papists  go  near  to  creep  in  after, 
of  opus  operatunij  while  we  stand  so  necessarily  on  opus  operantis  ?  "  (lb. 
p.  594.) 

And  in  another  passage  he  distinctly  maintains  (though 
incidentally,  while  treating  on  another  point)  Calvin's  doctrine 
on  the  subject.  He  is  replying  to  the  statement  of  his  oppo- 
nents pronouncing  all  to  be  lost  that  have  not  faith,  and  he 
remarks  that  this  is  too  unlimited  a  statement,  observing, — 

"  If  there  be  no  way  of  salvation  but  by  faith,  how  well  might  we  then 
cry  out  indeed,  0  Lord,  how  miserable  is  the  state  of  all  our  infants,  dying 
not  only  before,  but  also  after  baptism  in  their  infancy.  The  Papists,  as 
they  pronounce  that  none  are  saved,  but  only  such  as  are  baptized,  so,  for 
faith  likewise,  they  hold  this  opinion,  that  there  is  no  way  of  salvation  but 
by  faith,  albeit,  adding  other  things  thereto,  and  seeing  their  infants  not 
capable  of  faith,  they  affirm  that  they  are  saved,  not  by  their  own  faith,  but 
by  the  Church's  faith,  and  by  the  faith  of  their  GK)dfathers  and  Godmothers 
(as  we  call  them,)  that  in  baptizing  undertake  and  answer  for  them. 

"Luther  and  divers  other  following  him,  perceiving  the  grossnessof  this 
error  (upon  which  sundry  inconveniences  depend,)  to  be  saved  by  the  faith, 
not  of  himself,  but  of  other,  affirm  that  our  infants  have  theirselves  the 
substance  of  faith,  although  it  be  not  able  in  act  to  show  itself:  and  that 
(as  Saint  Paul  saith  out  of  Abakuk,  ca.  2,  The  just  liveth  by  his  own  faith) 
they  are  likewise  saved  and  justified  by  their  own  faith. 

^'  But  Calvin,  seeing  further  into  this  matter,  and  that  this  properly  and 
in  very  deed  is  not  faith,  which  requireth  both  an  intellectual  knowledge 
and  an  actual  assured  persuasion  and  confidence  on  the  truth  of  God's 
promise  and  covenant  in  the  mercies  and  merits  of  Christ  Jesus,  which  act 
of  the  mind  infants  have  not ;  and  considering  that  salvation  properly 
dependeth  not  on  the  act  or  on  the  habit  of  our  faith,  but  on  God's  eternal 
ILECTION,  and  the  performance  of  his  promise  ;  and  that  faith  being  the  gift 
of  God,  is  indeed  the  only  means  and  way  of  salvation  to  those  that  are 
capable  to  understand,  and,  by  believing  the  same,  apply  the  promise  of 
Christ  his  merits  and  salvation  to  themselves,  but  unto  those  that  are  not  yet 
grown  to  this  capacity,  their  natural  defect,  or  rather  unripeness,  maketh 


EFFECTS   OF    BAPTISM    IN    INFANTS.  327 

not  the  promise  of  God  frustrate,  nor  defeateth  the  election,  that  was 
BEFORE  the  CHILDREN  WERE  BORN,  ^ca,  ere  the  foundations  of  the  world 
were  laid,  purposed  in  God^s  eternal  decree,  and  this  foundation  is  sure,  God 
knows  who  are  his  ; — Calvin  therefore  willeth  us,  not  to  apply  these  sen- 
tences of  Christ  (that  recommend  faith  unto  us)  unto  the  infants :  but  unto 
those  that  arc  grown  to  capacity,  by  the  gift  of  God  in  them,  to  understand 
and  apprehend  the  same.  And  for  the  infants  of  us  which  are  faithful, 
and  so  included  in  the  covenant  betwixt  God  and  his  people,  admitting  our 
infants  to  receive  the  Sacrament  of  regeneration,  because,  though  they  be 
not  capable  of  knowledge  and  faith,  yet  are  they  capable  of  the  thing  signi- 
fied, and  of  the  favor  of  God  the  Father,  and  of  the  grace  of  Christ  the  Son, 
and  of  the  inspiration  of  the  Holy  Ghost ;  yea,  although  they  die  before  they 
receive  the  outward  sign,  yet  not  to  presume  to  judge  them  clean  debarred 
and  bereft  of  these  inward  graces,  but  to  rely  upon  the  promise  of  the  cove- 
nant, that  he  will  not  only  be  our  God,  and  so  our  Saviour,  that  have  faith 
in  him,  but  the  God  and  Saviour  of  our  seed  also,  although  yet  they  have 
jiot  faith  in  him,  and  that  we  and  our  seed  shall  be  his  people.  Neither 
only  in  an  outward  sanctification,  whereby  as  the  root,  so  the  branches  are 
holy;  but  by  the  inward  sanctification  and  by  salvation,  so  far  as  accord- 

ETH    WITH  HIS  ETERNAL  ELECTION  IN   ChRIST  JeSU."    (lb.  pp.  482,  483.) 

Here  then  we  see  plainly  that  in  the  opinion  of  Bishop 
Bridges,  the  gift  of  the  baptismal  grace  depends  upon  the 
previous  divine  "  election  "  of  the  child  to  salvation. 

And  I  would  just  add,  that  while  he  denies  that  infants 
can  have  actual  faith,  he  holds  at  the  same  time  that  such 
infants  have  "  the  seed  of  faith  "  in  them,  as  appears  from  the 
following  words, — 

"  In  some  respects,  the  Sacrament  itself  is  more  principal  than  is  the 
preaching  of  it.  As  in  baptism,  to  incorporate  the  infant  into  the  Church 
of  Christ,  which  infant  is  not  properly  as  yet  faithful,  though  he  be  the  seed 
of  the  faithful,  and  have  {a^  Beza  calleth  it)  the  seed  of  faith,  but  not  faith, 
in  him."  (lb.  p.  594.)  » 

BISHOP  WILLIAM  BARLOW ; 
Bishop  of  Rochester  from  1605  ^o  1608,  and  of  Lincoln  from 
1608  to  1613.  He  had  previously  been  Chaplain  to 
Queen  Elizabeth  and  to  Archbishop  Whitgift,  a  preben- 
dary of  St.  PauPs,  then  of  Westminster,  and  then  of 
Canterbury,  and  Dean  of  Chester. 

The  following  extracts  are  from  his  "  Defence  of  the  Arti- 
cles of  the  Protestants'  Religion,"  published  in  1601,  in  reply 
*o  a  work  written  by  a  Papist. 


328  EFFECTS    OF    BAPTISM    IN    INFANTS. 

The  Papist  brings  the  following  charge  (among  other*) 
against  the  doctrine  of  the  Protestants  : — 

"The  3.  Article  is  Remission  of  Sins,  for  they  acknowledge  no  such 
effect  in  the  Sacrament  of  Baptism,  but  only  account  it  as  [an]  external 
tign  of  a  prse-received  grace  or  favor  of  God,  by  his  eternal  prsedestina- 
tion,  against  the  express  word  of  God:  which  therefore  calleth  the 
Sacrament  the  laver  of  regeneration,  (Tit.  iii.,)  for  that  in  it  the  soul 
dead  by  sin,  is  newly  regenerated  by  grace." 

To  this  Barlow,  after  complaining  of  the  raisrepresentation 
here  made  of  the  doctrine  of  the  Protestants,  replies  thas ; — 

"The  consent  of  our  Church  is,  that  Baptism  is  the  vndument  of  Christy 
Gal.  iii. :  an  insition  into  Christ,  Rom.  vi. :  as  the  ark  of  Noe,  in  the  deluge 
to  save  us,  1  Pet.  iii. :  the  laver  of  regeneration  to  wash  us,  Tit.  iii. :  work- 
ing a  double  eifcct,  privately  remissa  culpa  in  washing  us ;  positively  data 
justitia  in  sanctifying  us,  1  Cor.  vi.  11 :  whether  we  use  it  as  the  water  of 
Jordan  by  immersion,  Matt,  iii.,  or  as  the  holy  water  in  the  law  by  asper- 
sion. Numb.  xix. :  not  regarding  the  heathenish  distinction,  between  diving 
and  sprinkling  in  Macrob.  (Sat.  iii.  c.  1.,)  and  therefore  with  Clemens 
Alexandrinus  we  account  it  <f  a/j^ajtov  vaiavtay,  the  sovereign  counterpoison 
against  original  venom  ;  with  Nazianzen,  the  deluge  of  sin  ;  with  Easily 
the  mother  of  adoption ;  with  Chrysostom,  the  purgatory  of  life ;  Ezechiel 
his  aqua  munda,  cleansing  us  from  all  our  pollutions,  Ezech.  xxxvi. 
Notwithstanding,  we  ascribe  not  this  power  either  ad  elementum  or 
momentum  j  not  to  the  element  of  water,  as  though  it  had  vim  ablutivam, 
es  Aquine  speaketh,  this  scouring  force  ;  or  regenerativam,  this  renewing 
power,  as  Lombard  terms  it ;  but  unto  the  blood  of  Christ  working  invisibly 
by  the  power  of  the  Spirit,  Tit.  iii.  Non  enim  aqua  lavat  animam,  sed  ipsa 
prius  lavatur  a  Spiritu,  ut  lavare  possit  spiritualiier,  saith  Jerome.  Here- 
upon the  Fathers  resemble  it  to  the  diving  pool  of  Bethesda,  John  v. ;  as 
that  being  moved  by  the  Angel  had  an  healing  power,  so  this  consecrated 
by  the  word  and  sanctified  by  the  Spirit,  hath  a  sovereign  effect  and  opera- 
tion ;  and  for  that  purpose,  sometimes  they  call  the  water  in  baptism 
rubram  aqtiam,  red  water,  the  blood  of  Christ,  having  there  his  invisible 
■working. 

"  UTiy  ?  but  the  Protestants  account  it  only  an  external  seal  of  a  pre- 
received  grace  in  God's  predestination.  [This  is  a  quotation  from  his 
opponent's  charge,  and  he  anWers}  He  names  none,  yet  Campian,  whose 
ape  he  is,  quotes  Calvin,  (Rat.  8.)  but  cites  him  not;  Durseus  cites  him 
(Contra  Whit.  lib.  8,)  but  understands  him  not ;  that  word  only  is  not  the 
first  lie  he  hath  coined.  .  .  .  The  first  fruit,  which  Master  Calvin,  among 
these  principal  effects,  noteth  [Institut.  lib.  4.]  in  this  Sacrament  is,  that 
it  is  symbolum  nostra  purgationis,  the  very  words  of  the  Greek  Scholiast 
iM  1  Pet.  iii.  <rv/A^oxuvt  nttfivnifa  itToxwif  yea  of  Pighius,  a  gross  Papist, 
Baptismus  a  peccatis  ablutionis  signum  est ;  et  instor  signati  diplomatist 


EFFECTS   OF    BAPTISM    IN    INFANTS.  329 

saith  Calvin,  and)  as  the  King's  letters  patent  under  seal  confirmeth  our 
commission:  that  as  a  prince,  having  purposed  a  favor  to  his  subjects,  grants 
it  by  his  patents  of  mere  indulgence,  and  ratifies  it  by  his  seal  for  more 
assurance ;  so  God  having  purposed  in  his  eternal  counsel  to  save 
SOME,  which  he  cannot  do  before  he  has  remitted  their  sins,  therefore  in  Bap- 
tism he  both  confers  this  grace  and  confirms  it  unto  them  ;  for  which  cause 
the  Scriptures  and  Fathers  do  call  it  sigillum  promissionis  et  remissionis  ;-— 
confers  it,  I  say,  as  Campian  [ubi  sup.]  confesseth  it,  veluti  per  canalem, 
derivatively,  not  originally ;  effectually,  not  effectively ;  as  by  a  brook  not 
as  from  a  spring ;  for  this  is  Christ's  blood,  quia  latris  Christi  est  latex  sacra- 
menti,  saith  S.  Austin:  as  Allen  the  Cardinal  speaketh  [De  sacra,  chap.  3.,] 
grace  is  wrought  in  baptism  as  a  man  writeth  with  a  pen,  powerfully,  yet 
instrumentally  ; — confirms  it  visibly,  sealing  that  which  [is]  concealed.  So, 
that  which  was  in  his  secret  counsel,  propositum,  the  purpose  of  his  will  by 
predestination,  in  Baptism  he  makes  it  depositum,  the  pledge  of  our  salvation, 
and  ONLY  to  the  elect  ;  for,  in  ^lis  electis  sacramenta  efficiunt  quod  figurant^ 
saith  S.  Augustine,  in  the  elect  only  the  sacraments  perform  really,  whicJi 
they  present  figuratively:  (Aug.  de  bap.  contra  Donat,  et  citat.  a  Lomb. 
lib.  4.)*  and  therefore  that  is  no  heresy  nor  fancy  to  call  it  the  seal  of  a 
PRiE-RECEivED  GRACE.  For  justification  by  faith,  which  oftentimes,  in  those 
which  are  adulti,  prevents  Baptism,  is  a  pra-accepted  grace,  and  cannot 
stand  without  a  perfect  remission  of  their  sins  which  are  so  justified.  What 
fruit  then  brings  Baptism  to  them  ?  even  this,  saith  Lombard  (ubi  sup.  F.;) 
because  he  who  thus  justified  cometh  to  baptism,  is  as  the  branch  brought 
by  the  dove  into  Noe  his  ark.  Gen.  8.  qui  ante  intu^  erat  judicio  Dei,  sed 
nunc  etiam  judicio  EcclesuB,  who  before  was  justified,  and  fully  remitted  in 
God's  secret  judgment,  but  now  by  baptism  is  made  a  visible  member  of 
the  Church,  the  sacrament  being  the  evidence  of  God's  providence,  and  this 
was  Cornelius  his  case,  Acts  10.  Also  we  urge  (Bilson,  lib.  4.  contr.  Apol. 
Jesuit.)  the  necessity  of  baptism,  especially  to  infants,  lest  they  should 
seem  either  naturally  innocent,  or  generally  sanctified  without  it ;  yet  not 
simply,  but  with  a  reservation,  first,  of  God's  omnipotency,  who  being  agens 
liberrimum,  as  the  schoolmen  speak,  hath  not  tied  his  power  to  the  Sacra- 
ments, saith  Lombard;  (ubi  sup.-)  secondly,  of  pre-eminence  to  Christ's 
baptism,  wherein  not  he,  but  we  were  washed,  the  waters  drenching  him, 
but  cleansing  us :  which  made  S.  Augustine  to  cry  out  O  misericordia,  0 
the  mercy  and  withall  the  power  of  God,  Necdum  eramus  in  mundo,  et  jam 
abluebamur  in  Baptismo.  (August,  de  temp.  serm.  30.)  Thirdly,  with  a 
dispensation  of  that  which  the  schoolmen  call  articulum  necessitatis,  there 
being  no  contempt  of  religion,  but  either  extremity  disappointing,  or  death 
suddenly  preventing;  as  infants,  and  the  thief  crucified,  Luke  23.  Fourthly, 
with  a  distinction  of  Baptismus  voti,  when  there  is  a  will  in  the  parties, 
but  no  opportunity  for  the  action,  volentes  nan  valentes  saith  Lombard,  as 

*  The  citation  here  may  be  inaccurate,  but  of  course  this  does  not  affect  tb» 
question  of  Barlow's  doctrine,  as  maintained  throughout  the  passage. 


330  EFFECTS    OF    BAPTISM    IN    INFANTS. 

in  the  case  of  Valentinian  in  S.  Ambrose.  (Ambros.  orat.  funeb.  Valentin.) 
Briefly,  we  so  highly  extol  the  dignity,  necessity,  and  efficacy  of  Baptism, 
that  Durceus  pleaseth  himself  triumphantly,  in  hope  that  some  of  our  writers 
are  proved,  in  this  opinion,  Romanists,  saving  he  misliketh  our  detestation 
of  that  magical  conceit  of  opus  operatum,  videlicet,  that  the  very  act  of 
Baptism,  without  either  the  parties  faith,  or  the  Spirit's  power,  should  con- 
firm grace  of  itself.     (Durseus  De  Paradox,  contr.  Whitak.")* 

Here  again  we  see  that  the  strongest  terms  may  be  used 
as  to  the  benefit  of  baptism,  where  nevertheless  they  are 
understood  as  applicable  only  in  those  cases  where  G-od  has  a 
purpose  of  mercy  to  accomplish  in  the  recipient  of  baptism  ; 
where  in  fact  there  is  a  "  prse-received  grace  ; "  and  that 
DurEBUS  the  Romanist  "pleased  himself  triumphantly"  in 
those  times,  as  some  are  inclined  to  triumph  in  these  times, 
in  misinterpreting  such  phrases  as  intended  to  express  the 
Romish  doctrine  of  Baptism. 

And  it  is  observable,  that  the  Popish  writer  here  replied 
to,  while  he  draws  a  distinction  between  the  general  body  of 
the  Protestants  of  the  Church  of  England  and  "  the  Puritans," 
ascribing  three  errors  respecting  the  Creed  to  both  these 
parties,  and  two  more  to  the  latter,  puts  down  this  error  (as 
he  calls  it)  respecting  baptism  among  the  three  held  by  both. 

I  may  here  add,  that  this  work  is  dated  by  Barlow  from 
Lambeth  Palace  (he  being  then  one  of  Archbishop  Whitgift's 
chaplains,)  and  dedicated  by  him  to  Dr.  Bancroft,  then 
Bishop  of  London,  and  afterwards  Whitgift's  successor  at 
Canterbury. 

BISHOP  LANCELOT  ANDREWS.; 

Bishop  of  Chichester  from  1605  to  1609  ;  of  Ely  from  1609 
to  1618 ;  and  of  Winchester  from  1618  to  1626. 

Bishop  Andrews,  though  not  precisely  of  the  same  senti- 
ments as  the  great  body  of  his  predecessors  and  contempora- 
ries in  our  Church,  on  the  subject  of  Predestination  and  its 


•  A  Defence  of  the  Articles  of  the  Protestants'  Religion,  in  answer  to  a  libel 
lately  cast  abroad,  entitled.  Certain  Articles,  or  forcible  reasons,  discovering  the 
palpable  absurdities,  and  most  intricate  errors  of  the  Protestants'  Religioa  Lond. 
1601,  4to.  pp.  141-147. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  331 

kindred  points,  is  yet  another  witness  against  the  doctrine 
that  spiritual  regeneration  is  always  conferred  upon  all  infants 
in  baptism.  And  I  need  not  say  a  word  to  prove  that  his 
testimony  is  one  entitled  to  great  respect. 

In  his  Sermons,  "  Of  the  Sending  of  the  Holy  Grhost,"  we 
find  the  following  passages  : — 

"Howsoever  it  be,  if  these  three,  Prayer,  the  Word,  the  Sacraments, 
be  every  one  of  them  as  an  artery  to  convey  the  Spirit  into  us,  well  may 
we  hope,  if  we  use  them  all  three,  we  shall  be  in  a  good  way  to  speed  of 
our  desires.  For,  many  times  we  miss,  when  we  use  this  one,  or  that  one, 
alone ;  where  it  may  well  be,  God  hath  appointed  to  give  it  us  by  neither, 
but  by  the  third.  It  is  not  for  us  to  limit  or  appoint  him,  how,  or  by  what 
way.  He  shall  come  unto  us  and  visit  us :  but  to  offer  up  our  obedience,  in 
using  them  all.  (Serm.  1.)*  * 

Again;— 

"Take  Christ  as  a  purchaser:  the  purchase  is  made,  the  price  is  paid; 
yet  is  not  the  state  perfect,  unless  there  be  investiture,  or  (as  we  call  it) 
liverie  and  seisin :  that  maketh  it  complete.  Perquisitio,  that  very  word  is 
Christ's :  but  the  investiture  is  by  the  Spirit,  2  Cor.  v.  5.  If  we  come  not, 
we  lack  that :  that,  we  may  not  lack,  and  so  not  lack  him.  What  will  ye, 
.  that  I  say  ?  Unless  we  be  joined  to  him,  as  well  as  he  to  us — as  he  to  us, 
b/ftur  flesh,  so  we  to  him,  by  his  Spirit — nothing  is  done.  The  exchange 
is  not  perfect,  unless,  as  he  taketh  our  flesh,  so  he  give  us  his  Spirit :  as  he 
Carrie th  up  that  to  heaven,  so  he  send  this  down  into  earth.  Ye  know,  it 
is  the  first  question  the  Apostle  asked :  '  Have  ye  received  the  Holy  Ghost 
since  ye  believed?'  (Acts  xix.  2.)  If  not,  all  else  is  to  no  purpose:  with- 
out it,  we  are  still  (as  Jude  calleth  us)  '  animales,  Spiritum  non  habentes,' 
natural  men,  but  without  the  Spirit.  (Jude,  ver.  19.)  And  this  is  a  certain 
rule,  'Qui  non  habet,'  he  that  hath  not  his  Spirit  is  none  of  his;  Christ 
profiteth  him  nothing.  (Rom.  viii.  9.)  Shall  I  let  you  see  one  inconvenience 
more,  of  '  non  veniet  ? '  As  nothing  is  done  for  us,  so  nothing  can  be  done 
by  us,  if  he  come  not.  No  means  on  our  part  avail  us  ought.  Not  Bap- 
tism; for^  'nisi  ex  Spiritu,'  if  he  come  not,  tvell  may  it  wash  soil  from 
our  skin,  but  no  stain  from  our  soul :  no  '  laver  of  regeneration,'  without 
'renewing  of  the  Holy  Ghost?  No  Preaching,  neither;  for,  that  is  but  'a 
letter  that  killeth,'  except  the  Spirit  come  too  and  quicken  it.  (2  Cor.  iii.  6.) 
No  Sacrament ;  we  have  a  plain  text  for  it :  The  '  flesh  profiteth  nothing,'  if 
'the  Lord  and  giver  of  life'  (the  Spirit)  be  away.  (John  vi.  63.)  To  con- 
clude, no  Prayer;  for  'nisi,'  unless  'the  Spirit  help  our  infirmity.'  and 
'  make  intercession  with  us,'  we  neither  know  how,  nor  what  to  pray.  (Rom. 


'  Ninety-six  Sermona  by  L.  Andrews,  late  Bishop  of  Winchester.    2nd.  ed. 
Lend.  1632.  fol.  p.  607. 


352  EFFECTS   OF   BAPTISM   IN   INFANTS. 

viii.  26.)  So,  the  Spirit  must  come  to  all :  and  it  goeth  through ;  neith«r 
can  ought  be  done  for  us,  or  by  us,  without  it."  (Serm.  4.)* 

Again,  in  words  which  clearly  show  the  meaning  of 
passages  that  might  at  first  sight,  and  separated  from  other 
statements  of  the  same  author  be  taken  as  having  an  opposite 
meaning : — 

"  A  third  necessity  there  is,  we  receive  him  :  for  that,  with  him,  we 
shall  receive  whatever  we  want,  or  need  to  receive,  for  our  souls'  good. 
And  here  fall  in  all  his  offices.  By  Him  we  are  regenerate  at  the  first,  in 
our  baptism.  (Tit.  iii.  5.J  By  Him,  after  confirmed^  in  the  imposition  of 
hands.  (Heb.  vi.  2.)  By  Him,  after  renewed  to  repentance,  when  we  fall 
away,  by  a  second  imposition  of  hands.  (1  Tim.  v.  22.)  By  Him,  taught 
all  our  life  long,  that  we  know  not  (John  ii.  27);  put  in  mind  of  what  we 
forget  (John  xiv.  26);  stirred  up  in  what  we  are  dull  (2  Cor.  iii.  6);  helped 
in  our  prayers  (Rom.  viii.  26);  relieved  in  our  infirmities  (John  xiv.  16); 
comforted  in  our  heaviness :  in  a  word,  sealed  to  the  day  of  our  redemption 
(Eph.  iv.  30),  and  raised  up  again  in  the  last  day  (Rom.  viii.  11.)  Go  all 
along,  even  from  our  Baptism  to  our  very  resurrection,  and  we  caimot  miss 
him,  but  receive  him  we  must." 

Here,  clearly,  regeneration  at  baptism  is  spoken  of  pre- 
cisely in  the  same  way  as  the  other  spiritual  gifts  and  bles- 
sings here  mentioned  are  spoken  of,  which  confessedly  are  not 
given  universally.  The  word  "  we  "  evidently  refers,  not  'to 
the  whole  professing  Church,  but  to  the  true  and  faithful 
members  of  Christ's  body,  as  it  is  frequently  used  by  other 
authors,  in  passages  which,  from  a  misinterpretation  of  the 
word,  as  if  it  included  the  whole  body  of  nominal  Christians, 
are  often  quoted  as  proving  the  universal  spiritual  regenera- 
tion of  all  in  baptism.  And  the  very  next  words  that  follow 
in  Bishop  Andrews  show  that  such  is  the  case.  For  he  pro- 
ceeds,— 

"  And  on  the  other  side,  '  Si  non  recepistis,'  without  him  received,  re- 
ceive what  we  will,  nothing  will  do  us  good :  receive  the  word,  it  is  but  '  a 
killing  letter;'  (2  Cor.  iii.  6.)  receive  baptism,  it  is  but  John's  baptism;  but 
a  barren  element ;  (Gal.  iv.  9.)  receive  his  flesh,  it  profiteth  nothing;  (John 

vi.  63.) if  we  receive  not  Him,  we  be  but  '  animales,  Spiritum  non 

habentes,'  only  men  of  soul,  having  not  the  Spirit,  (Jud.  1.)  'Et  animalis 
homo,'  the  natural  man  that  never  received  the  Spirit,  neither  perceiveth 

nor  Teceiveth  the  things  of  God,  hath  nothing  to  do  with  them The 

next  point  is,  how  to  certify  ourselves  whether  we  have  received  this  Spirit 

•  lb.  p.  682. 


EFFECTS    OF    BAPTISM    IN   INFANTS.  333 

or  no Of  the  Spirit,  the  signs  are  familiar.     For  if  it  be  in  us  (as  the 

natural  spirit  doth)  at  the  heart  it  will  beat,  at  the  mouth  it  "vdll  breathe, 
at  the  pulse  it  will  be  felt.  Some  one  of  these  may,  but  all  these  will  not 
deceive  us.  At  the  heart  we  begin ;  for  that  is  first,  '  Dabo  vobis  cor 
novum  et  spiritum  novum.'  (Ezek.  xxxvi.  26.)  A  new  heart  and  a  new 
spirit  we  shall  find.  We  shall  be  '  renewed  in  the  spirit  of  our  mind.' 
(Ephes.  iv.  23.)  ....  That  a  new  spirit  is  received,  no  better  way  to  know, 
ih&n  by  new  thoughts  and  desires.  That  he  that  watches  well  the  current 
of  his  desires  and  thoughts,  may  know,  whether,  and  what  spirit  it  is  he  is 
led  by,  old  or  new."  (Serm.  5.)* 

Here,  evidently,  it  is  taken  for  granted  that  baptism  may 
have  been  received  without  its  being  accompanied  by  the 
regenerating  influences  of  the  Holy  Spirit,  and  the  test  of 
regeneration  is  placed  in  the  state  of  the  heart. 

Again,  in  another  Sermon  on  Luke  iii.  21,  22,  comment- 
ing on  the  voice  from  heaven  at  our  Lord's  baptism,  "  This  is 
my  beloved  Son,  &o."  he  speaks,  if  possible,  more  plainly  to 
the  same  effect.     After  having  remarked, — 

"  Such  are  we,  by  baptism,  made  to  God  in  Christ,  through  the  renewing 
of  the  Holy  Ghost—" 

He  adds  soon  after, — 

"  This  voice,  it  came  once  more.  Two  several  times  it  came.  Once 
here  at  his  baptism :  and  again,  after,  at  his  transfiguration  in  the  mount, 
where  he  was  not  only  said  to  be,  but  then  and  there  showed  to  be,  in  glory, 
as  the  Son  of  God  indeed ;  his  face  like  the  sun,  his  raiment  like  the  light- 
ning. And  both  of  them  pertain  to  us  likewise :  the  first  is  spoken  of  us, 
when  by  baptism  we  are  received  into  Him,  for  the  possibility  and  hope 
WE  HAVE  OF  IT  THEREBY.  But  time  wlll  comc,  when  this  second  shall  be 
spoken,  and  verified  of  us,  likewise."  (Serm.  8.)t 

Words  cannot  be  plainer  than  these. 

And  agreeably  to  this  we  find  him  elsewhere, — when 
commenting  on  the  words  "  have  all  been  made  to  drink  of 
one  Spirit,"  (1  Cor.  xii.  13,)  which  refers,  he  tells  us,  to  the 
Sacrament  of  the  Lord's  Supper, — making  this  remark  : — 

That  body  which  hath  one  beginning,  and  one  nourishment,  is  one 
body  ;  but  all  the  faithful  have  one  beginning  in  the  fountain  of  regen- 
eration, that  is,  in  baptism,  and  are  all  nourished  with  one  nourishment ; 
for  they  are  all  baptized  into  one  body  by  one  Spirit,  and  all  made  to  drink 


•  lb.  p.  644,  646  f  lb.  pp.  684,  686. 


334  EFFECTS    OF    BAPTISM  IN    INFANTS. 

of  one  Spirit :  therefore  they  are  all  one  body,  and  consequently  should  live 
in  unity  one  with  another."* 

He  clearly  confines  the  blessing  in  both  Sacraments  to 
the  faithful.  As  none  but  the  faithful  are  spiritually  nour- 
ished in  the  Lord's  Supper,  so  none  but  the  faithful  are 
incorporated  into  Christ  by  baptism. 

This  principle  is  consistent  with  various  shades  of  view  as 
to  the  effects  of  baptism  in  infants.  It  may  be  supposed  by 
some,  that  wherever  there  is  an  immediate  effect  from  baptism, 
there  must  have  been  a  prevenient  act  of  grace  ;  by  others, 
that  the  baptismal  blessing  may  be  conferred  in  anticipation 
of  future  faith  ;  by  others,  that  the  salutary  effect  of  baptism 
is  held  in  suspense  until  actual  faith  enables  the  party  to 
realize  it,  and  so  forth.  All  these  views  are  consistent  with 
the  adoption  of  this  principle.  But  if  this  cardinal  truth  is 
lost  sight  of,  we  sink  at  once  into  one  of  the  worst  errors  of 
Popery.  The  question  at  issue  is  not  one  as  to  the  efficacy  of 
baptism,  but  as  to  the  necessary  bestowal  by  Grod  of  the  full 
blessing  connected  with  baptism  whenever  man  chooses  to 
administer  the  rite  to  an  infant. 


BISHOP  HENRY  PARRY; 

Chaplain  to  Queen  Elizabeth  ; — Dean  of  Chester  from  1605 
to  1616  ; — Bishop  of  Rochester  from  1607  to  1610 ; — and 
of  Worcester  from  1610  to  1616. 

"  He  was  reputed  by  all  of  his  time,"  says  Anthony 
"Wood,t  "  an  able  divine,  well  read  in  the  Fathers,"  &o. 

Now  Bishop  Parry  translated  and  published,  in  1591,  the 
Catechism  of  Ursinus,  which  I  have  quoted  in  p.  161  above,t 
and  which  (as  the  reader  has  there  seen)  is  written  on  the 
most  strict  Calvinistic  views.  And  in  his  preface  to  the 
Reader  (to  which  his  name  is  attached)  he  mentions  that  he 
had  published  this  work  especially  for  the  instruction  of  the 
clergy,  adding  this  remark  : — <^ 


•  Posthumoua  Lectures,  Lond.  1667.  fol.  p.  615. 

f  Athen.  Oxon.  ii.  192.  %  See  Wo  od,  ib.  19. 

§  I  quote  from  the  reprint  of  1645.    The  title  of  the  work  is,  "  The  Summe 


EFFECTS    OF    BAPTISM    IN    INFANTS.  333 

v^  "  And  if  it  shall  seem  so  good  and  expedient  to  their  Honours  [i.  e.  the 
Bishops,]  to  adjoin  these  my  labours  unto  the  pains  and  travels  of  many  the 
Bcrvants  of  God,  who  have  with  great  praise  endeavoured  in  the  like  matter, 
on  the  like  respects  heretofore ;  I  make  no  doubt,  but  that  out  of  this  short 
yet  full  Summe  of  Christian  Religion,  God  adding  his  blessing  thereunto, 
they  may  in  short  time  receive  such  furniture  and  instruction,  as  they  shall 
save  both  themselves  and  others,  who  both  else  are  in  case  to  perish  ever- 
lastingly." 

BISHOP  ARTHUR  LAKE  ;  • 

Dean  of  Worcester  from  1608  to  1616  ; — Bishop  of  Bath 
and  Wells  from  1616  to  1626. 

Of  Bishop  Lake  Anthony  Wood  says, — 

"  In  all  these  places  of  honour  and  employment,  he  carried  himself  the 
same  in  mind  and  person,  sho"w"ing  by  his  con.stancy  that  his  A-irtues  were 
virtues  indeed;  in  all  kind  of  which,  whether  natural,  moral,  theological, 
personal,  or  pastoral,  he  was  eminent,  and  indeed  one  of  the  examples  of 
his  time.  ...  He  was  also  well  read  in  the  Fathers  and  Schoolmen,  and  had 
such  a  command  of  the  Scripture  (which  made  him  one  of  the  best 
preachers)  that  few  went  beyond  him  in  his  time."* 

The  following  Extracts  are  from  a  volume  of  his  Sermons, 
published  shortly  after  his  death. t 

"I  must  not  omit  to  observe  unto  you.  That  if  [of]  God's  election  (I 
speak  not  of  the  eternal  Decree,  but  the  manifestation  thereof  in  the  church 
militant)  there  are  two  acts.  The  first  is  the  admission  of  persons  into 
the  outward  congregation^  and  unto  the  sacramental  obsignation;  which  is 
nothing  else  but  the  outward  profession  of  man,  that  he  is  a  party  to  the 
covenant  of  God ;  and  so  Moses  telleth  the  Israelites  that  God  hath  chosen 
them  to  be  his  peculiar  people :  which  is  no  more  than  that  God  hath  given 
them  his  Law,  which  he  had  not  done  to  every  nation.  St.  Paul  addeth 
more  particulars  of  this  kind  (Rom.  ix.;)  and  in  this  respect  giveth  the  name 
of  elect  to  whole  churches  of  the  Gentiles.  But  besides  this  outward,  there 
is  an  inward  act  of  election,  and  that  is  the  operation  of  the  Holy  Ghost 
giving  unto  us  spiritual  wisdom  and  holinesss  ;  making  «5  GocPs  children^ 
and  members  of  the  mystical  body  of  Christ.  And  that  Church  which  we 
believe  in  the  Creed  is  partaker  of  both  these  acts  of  election,  as  well  the 
inward  as  the  outward  ;  and  these  latter  are  electi  ex  electis,  whom  Christ 
doth  design  when  he  saith  in  the  Gospel,  '  Many  are  called,  but  few  are 
chosen.'     Because  there  are  none  in  this  world  actually  of  the  Church 

of  Christian  Religion  delivered  by  Zacharias  Ursinus first  Englished  by  D. 

Henry  Parry,  <fcc  Ac."  Lond.  1645,  fol. 

•  Athen.  Oxod.  ii.  399. 

f  Sermons,  ±c  by  A.  Lake,  late  Bishop  of  Bath  and  Wells.     Lond.  1629.  fol. 


336  EFFECTS    OF    BAPTISM    IN    INFANTS. 

invisible,  but  those  that  are  in  the  visible ;  _  and  men  cannot  distinguish 
between  the  persons  that  partake  either  only  one  or  both  of  the  acts  of  election  ; 
therefore  in  my  text  we  will  take  the  definition  of  a  Church  in  the  widest 
sense,  according  to  the  rule  of  charity  which  the  Scripture  observes,  although 
the  power  of  devotion  doth  properly  concern  the  whole  visible  Body,  by 
reason  of  the  better  part  thereof,  those  which  are  as  well  inwardly  as  out- 
wardly of  the  Church.  The  use  that  we  must  make  of  this  definition  of  the 
Church  is  by  the  first  word  to  be  remembered  of  our  Prerogative.  If  we 
do  partake  only  the  outward  act  of  election,  how  much  are  we  better  than 
the  heathen  that  ftnow  not  the  true  God,  nor  the  Saviour  of  the  world  Jesus 
Christ,  and  are  destitute  of  all  those  means  by  which  they  may  be  saved? 
But  if,  looking  into  our  heart,  we  find  saving  grace  there,  (for  God's  Spirit 
doth  witness  unto  our  spirit  that  we  are  the  children  of  God,)  when  we 
contemplate  in  ourselves  this  second  act  of  election,  we  have  reason  to  think 
our  prerogative  much  more  improved,  by  how  much  an  inward  is  better 
than  an  outward  Jew ;  the  circumcision  of  the  spirit  better  than  the  circum- 
cision of  the  flesh ;  to  be  baptized  with  the  Spirit  better  than  to  be  baptized 
with  water  ;  to  eat  panem,  Dominum,  eat  the  flesh  and  drink  the  blood  of 
Christ,  better  than  to  eat  only  and  drink  only  sacramental  bread  and  wine."* 

This,  I  suppose,  is  plain  enough,  and  can  hardly  be  mis- 
construed. 

Again,  he  says, — 

"  The  Sacraments  are  sufficiently  sovereign  for  all ;  not  so,  efficiently^ 
and  yet  efficiently  for  many.  For  although  in  comparison  of  unbelievers, 
believers  are  but  few,  yet  considered  in  themselves,  believers  are  many, 
both  Jews  and  Gentiles."  [Where  he  evidently  limits  the  efficacy  of  Sacra- 
ments to  believers.]  "  A  Sacrament  is  an  annex  unto  doctrine,  even  as  a 
seal  is  set  unto  a  pardon.  The  Sacraments  of  the  Old  Testament  were  so 
annexed  unto  the  ceremonial  law ;  so  are  the  Sacraments  of  the  New 
Testament  unto  the  Gospel.  As  he  that  taketh  the  charter  of  pardon 
without  the  King's  seal,  when  he  may  have  it,  loseth  the  benefit  of  his 
pardon ;  so  he  will  have  but  little  benefit  of  the  Gospel,  that  is  a  contemner 
of  the  Sacraments:  they  must  both  go  together  until  the  world's  end."t 

Again ; 

"The  Dove  did  signify  that  Christ  would  baptize  with  the  Holy  Ghost, 
and  that  he  would  communicate  this  power  to  none ;  he  would  transfer  the 
ministry  to  men,  but  reserve  the  efficacy  of  baptism  to  himself,  both  while 
he  was  on  earth,  and  as  he  now  reigneth  in  heaven.  For  certainly  the 
Sacring  doth  note  this  his  possession  and  dispensation  of  the  Holy  Ghost ; 
it  is  His  Spirit,  and  he  only  giveth  it ;  he  sanotifieth  the  waters  of  baptism 


*  Sermon  at  Paul's  Cross,  among  "  Sermons,  Lond.  1629."  fol.  pp.  638,  634. 
f  Sermon  on   Matt.  xxvi.  26-28,  among  "  Sundry  Sermons,  De  Tempore," 
(in  «ame  vol.)  p.  174. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  337 

unto  their  sacred  use,  and  by  his  Spirit  added  unto  them  doth  regenerate 

THOSE  THAT  ARE  MEMBERS  OF  HIS  ChURCH."* 

Here  we  see  who  they  are  to  whom  alone,  according  to 
Bishop  Lake,  baptism  is  the  "  laver  of  regeneration." 

And  he  thinks  that  regeneration,  where  given,  is  "  ordi- 
narily "  given  in  baptism.     For  he  says  : — 

"A  prerogative  the  children  of  the  faithful  have,  which  St.  Paul 
toucheth  at,  Rom.  xi.  '  If  the  root  be  holy,  so  are  the  branches.'  But  this 
holiness  is  in  possibility  rather  tlian  in  possession,  and  there  is  a  distance 
between  natural  generation  and  spiritual  regeneration.  Though  by  their 
natural  birth-right,  the  children  of  the  faithful  have  a  right  unto  the 
blessings  of  God's  Covenant,  yet  do  they  not  partake  them,  but  by  their 
rtew  birth,  which  ordinarily  they  receive  in  Baptism,  which  is  therefore 
«alled  the  Bath  of  Regeneration."  f 

Again,  he  maintains  that  regeneration,  when  given,  abides 
for  ever.     He  says  : — 

"  Mark  that  the  Israelites  are  bid  to  wash  their  garments,  not  to  change 
them,  though  it  appeareth,  [Exod.  xxxiii.]  that  they  had  change  of  raiment. 
There  is  a  mystery  in  it ;  it  signifieth  that  the  children  of  God  from  the 
time  they  are  incorporated  into  Christ,  though  they  have  often  occasion  to 
scour  out  the  stains  which  their  regeneration  contractcth,  yet  they  do  not 
«hift  it ;  it  shall  abide  the  same  for  ever,  bettered  iti  quality,  but  never  altered 
in  substancePX 

And  his  description  of  "  regeneration,"  given  in  a  com- 
ment on  Psalm  li.  10,  ("Create  in  me  a  clean  heart,  0  God, 
and  renew  a  right  spirit  within  me,")  is  this  : — 

"  Our  natural  corruption  is  cured  by  grace,  and  grace  doth  cure  it  partly 
by  forgiving,  and  partly  by  regenerating :  of  the  forgiveness  you  have  heard 
on  the  former  verse,  and  on  this  verse  you  are  tt)  hear  of  the  regeneration. 
And  that  which  you  shall  hear  is  first,  What, — then.  Whence  it  is.  In 
opening,  What  it  is,  the  text  will  lead  me  to  show  you,  first  in  what  part 
we  must  have  it,  and  secondly  of  what  gifts  it  consists :  the  part  is  set 
down  first  in  general,  it  is  our  inwards,  we  mu.st  have  it  within  :  but  within 
we  have  many  inwards,  whereof  here  are  two  distinctly  expressed,  and  they 
are  two  principal  ones,  the  heart  and  the  spirit,  whereof  the  one  noteth  the 
sovereign,  and  the  other  the  active  power  of  our  soul,  these  are  the  parts 
that  are  to  be  regenerated.  Now  the  gifts  whereof  this  Regeneration 
consists,  are  Holiness  and  Stayedness ;  Holiness  of  the  sovereign  power,  and 


^  •  Sermons  preached  at  Court  (in  same  vol.)  p.  167. 
f  Expos,  of  Ps.  li.  (in  same  vol.)  p.  116. 
%  Expos,  on  Exod.  xiz.  (in  same  vol.)  p.  439. 

22 


g'a^  EFFECTS    OF   BAPTISM    IN    INFANTS. 

of  the  active,  Stayedness ;  the  first  we  have  if  our  heart  be  clean,  and  th» 
other,  if  our  spirit  be  right.     This  is  Regeneration."  * 

"Whether  this  agrees  with  the  notion  of  all  infants  being 
spiritually  regenerated  in  baptism,  any  one  can  judge. 

He  does  not,  however,  (as  we  have  seen,)  deny  the  efficacy 
of  the  Sacrament,  but  only  its  universal  efficacy,  its  efficacy 
in  the  case  of  those  of  whom  Christ  will  say  hereafter,  "  I 
never  knew  you."     Hence  he  says  : 

"  Though  Sacraments  be  ceremonies,  yet  are  they  ceremonies  of  efficacy. 
Were  they  only  of  signiflcancy,  the  Church  might  have  some  power  to 
ordain  them :  but  being  of  efficacy,  their  ordination  belongeth  only  to  God : 
because  the  efficacy  floweth  from  his  Spirit,  and  of  his  Spirit  none  can 
dispose  but  himself."  f 

And  he  ascribes  (as  in  a  passage  already  quoted)  our  in- 
corporation into  Christ  to  baptism  : — 

"  As  none  might  eat  of  the  Paschal  Lamb,  but  they  that  were  cir- 
cumcised, no  more  might  any  receive  the  Eucharist  that  was  not  baptized. 
The  reason  is  plain  :  no  man  can  be  nourished  except  he  live,  and  live  to 
God  no  man  can,  but  he  that  is  incorporated  into  Christ,  and  incorporated 
he  is  by  baptism."  % 

He  gives  therefore  to  baptism  the  full  force,  value,  and 
efficacy  which  can  be  ascribed  to  it ;  but  only  where  it  is  an 
instrument  in  the  hands  of  Him  by  whose  power  alone  it  can 
ever  be  efficacious. 


BISHOP  GEORGE  CARLETON  ;      ' 

Bishop  of  Llandaff  from  1617  to  1619  ;   and  of  Chichester 
from  1619  to  1628. 

This  learned  prelate  was  one  of  the  four  representatives  of 
our  Church  at  the  synod  of  Dort,  and  an  able  defender  of  the 
doctrine  of  our  Reformers,  against  the  innovations  of  the 
Laudian  party. 

In  his  reply  to  Mountagu,<§.  one  of  the  earliest  leaders  of 


•  Serm.  on  Ps  li.  (in  same  vol.)  p.  149. 

f  Serm.  on  Matt.  xxvi.  26-28  (in  same  vol.)  p.  163.  :j:  lb.  p.  172. 

§  An  Examination  of  those  things,  wherein  the  author  of  the  late  Appeal 
holdeth  the  doctrines  of  the  Pelagians  and  Arminians  to  be  the  doctrines  of  the 
Church  of  England.     2nd  YA.  revised.     Lend.  1626.  4to. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  339 

that  party,  he  gives  his  judgment  very  clearly  on  the  subject 
of  our  present  inquiry. 

Mountagu  (who  w&s  afterwards  promoted  through  the  in- 
fluence of  Laud  to  a  bishopric)  had  objected,  "  Let  this  be 
acknowledged  the  doctrine  of  our  Church,  that  children  duly 
baptized  are  put  into  the  estate  of  grace  and  salvation :  but 
many  children  so  baptized,  when  they  come  to  age,  by  a 
wicked  life  do  fall  away  from  God,  and  from  that  estate  of 
grace  and  salvation  wherein  he  had  set  them,"  from  which  he 
deduced  the  conclusion  that  either  those  that  are  once  in  a 
state  of  salvation  may  totally  and  finally  fall  away  from  it, 
or  that  it  must  be  said  that  all  that  are  baptized  are  saved.* 

To  this  Bishop  Carleton  replies  thus  : — 

"  If  our  author  had  been  pleased  to  have  observed  the  judgment  of  the 
ancients,  he  would  not  be  thus  troubled  with  novelties.  This  one  poor 
objection  seemcth  to  trouble  the  man.  Saint  Augustine  might  easily  have 
satisfied  him.  For  he  observeth  a  great  difference  between  them  that  are 
regenerate  and  justified  only  Sacramento  tenus.  and  those  that  are  regenerate 
and  justified  according  to  the  purpose  of  God's  election.  Abraham  received 
the  Sacrament  of  circumcision,  as  a  seal  of  the  righteousness  of  faith.  The 
Sacrament  is  good  to  them  to  whom  it  is  a  seal  of  the  righteousness  of  faith, 
but  it  is  not  a  seal  in  all  that  receive  the  Sacrament ;  for  many  receive 
THE  SIGN,  WHICH  HAVE  NOT  THE  THING.  Then  to  procced :  Ismael  was 
circumcised,  and  so  was  Isaac ;  but  Ismael  was  born  according  to  the  flesh, 

and  Isaac  according  to  the  Spirit Now  he  was  not  justified,  but  only 

Sacramento  tenus,  that  was  born  according  to  the  flesh;  but  he  that  was 
born  according  to  the  Spirit,  was  justified  truly.  Saint  Augustine  saith, 
'  Cum  essent  omnibus  communia  Sacramenta,  non  communis  erat  omnibus 
gratia.'  (August,  in  Ps.  77.)  And  again,  'Omnibus  in  nomine  Patris  et 
Filii  et  Spiritus  Sanctibaptizatis  commune  est  lavacrum  regenerationis,  sed 
ipsa  gratia,  cujus  ipsa  sunt  Sacramenta,  qua  membra  corporis  Christi  cum 
puo  capite  regenerata  sunt,  non  communis  est  omnibus :'  that  is,  '  When  as 
the  Sacraments  are  common  to  all,  yet  grace  is  not  common  to  all.'  And, 
'  The  fountain  of  regeneration  is  common  to  all  that  are  baptized  in  the 
name  of  the  Father,  the  Son,  and  the  Holy  Ghost ;  but  that  grace,  whereof 
these  are  Sacraments,  whereby  the  members  of  the  body  of  Christ  are  re- 
generate with  their  head,  is  not  common  to  all.'  Israel  was  called  to  be  a 
people  of  God,  yet  all  that  were  so  called,  were  not  so  in  truth :  so  all  that 
receive  baptism  are  called  the  children  of  God,  regenerate,  justified :  for  to 
us  they  must  be  taken  for  such  in  charity,  until  they  show  themselves  other. 
But  the  author  affirmeth,  that  '  this  is  not  left  to  men's  charity,  as  you,' 


•  Appello  Csesarem,  «fec.,  by  Richard  Mountagu.     Lond.  1625,  4to.  pp  35,  86. 


340  EFFECTS    OF    BAPTISM    IN    INFANTS. 

saith  he,  '  do  inform  the  world,  because  we  are  taught  in  the  Service  Boofe 
of  our  Church  earnestly  to  believe,  '  that  Christ  hath  favourably  received 
these  infants  that  are  baptized,  that  he  hath  embraced  them  with  the  arms 
of  his  n^rcy,  that  he  hath  given  unto  them  the  blessing  of  everlasting  life ; 
and  out  of  that  belief  and  persuasion,  we  are  to  give  thanks  faithfully  and 
devoutly  for  it.'  All  this  we  receive  and  make  no  doubt  of  it :  bat  when 
we  have  said  all,  we  must  come  to  this,  that  all  this  is  nothing  but  the 
charity  of  the  Church :  and  what  more  can  you  make  of  it  ?  For  where  he 
urgeth  this,  that  children  baptized  are  put  in  the  state  of  salvation,  and 
this  must  be  believed,  I  make  no  doubt  of  it.  .  .  .  Concerning  this  judgment 
of  charity,  we  do  not  inform  the  world  any  otherwise  than  St.  Augustine 
informed  the  Church  long  since  against  the  Pelagians.  The  Pelagians 
urged  these  things  as  you  do,  that  they  that  were  baptized  were  regenerate 
and  justified.  St.  Augustine  answereth  they  are  so  for  ought  we  know,  and 
until  they  themselves  shew  themselves  to  the  contrary.  Then  so  long  as 
we  have  no  cause  to  the  contrary,  we  judge  them  in  charity,  to  be  such  as 
we  desire  they  should  be :  did  we  devise  this  ?  or  did  we  first  inform  the 
world  of  this  ?  it  hath  been  of  old  received  thus  in  the  Church.  We  do 
but  say  that  which  the  ancient  Fathers  have  said  before  us  :  and  you  follow 
that  which  your  Fathers  the  Pelagians  have  taught  before  you.  But  here 
is  great  difference ;  we  following  the  ancient  Fathers,  follow  the  Church ; 
and  you  following  the  Pelagians,  follow  the  enemies  of  the  Church.  But 
here  he  citeth  in  the  margent,  page  36,  '  that  all  antiquity  taught  thus.^  I 
pray  you  what  did  Antiquity  teach  ?  That  young  children  baptized  are 
delivered  from  original  sin.  We  teach  the  same,  and  we  doubt  not.  if  they 
die  before  they  come  to  the  practice  of  actual  sins,  they  shall  be  saved. 
But  this  is  not  so  to  be  understood,  that  no  children  unbaptized  can  be 

saved Of  these  who  have  received  the  Sacrament  of  regeneration, 

and  are  judged  by  us  to  be  regenerate  and  justified,  many  may  proceed  and 
make  a  great  progress  in  the  Church,  to  be  '  enlightened,  to  taste  of  the 
heavenly  gift,  to  be  made  partakers  of  the  Holy  Ghost,'  (that  is,  of  many 
graces  of  the  Holy  Ghost,)  '  to  taste  of  the  good  word  of  God,  and  of  the 
powers  of  the  world  to  come,'  (Heb.  vi.,)  and  yet  they  may  fall  away  totally 
and  finally.  But  they  that  are  regenerate,  justified,  and  called  according 
to  God's  purpose,  (ask  not  me  who  these  are,  it  is  enough  that  they  are 
known  to  God,)  they  may  fall  into  divers  temptations  and  sins,  which  bring 
men  under  God's  wrath ;  but  these  never  fall  away  cither  totally  or  finally. 
This  was  expressed  by  D.  Overall,  in  the  Conference  at  Hampton  Court. 
By  this  distinction  of  men  regenerate  and  justified  sacramcnto  tonus  only,- 
and  such  as  are  so  indeed  according  to  God's  purpose  and  calling,  he  might 
easily  and  fairly  have  satisfied  himself  in  all  these  objections,  which  he- 
draweth  out  of  the  Book  of  Homilies  and  out  of  our  Service  Book.  For  first 
he  hath  not  proved,  that  a  justified  man  may  fall  away  totally  and  finally; 
neither  doth  that  follow  from  any  words  by  him  produced.  And  if  it  were 
proved  in  direct  terms,  how  ca.sy  is  the  answer,  that  it  is  there  meant  of 
Buch  as  are  regenerate  and  justified  sacramcnto  tenus,  and  no  further:  for, 
that  such  fall  away,  it  was  never  doubted  in  the  Church,  as  S.  Austin 


EFFECTS    OF    BAPTISM  IN   INFANTS.  341 

«howeth.  Anil  therefore,  when  he  saith  that  children  duly  baptized  are 
pnt  into  the  estate  of  grace  and  salvation,  I  grant  they  are  so  to  us :  xoe 
must  esteem  them  so  jnmcio  charitatis."* 

While  I  am  quoting  from  this  work,  it  may  be  worth  while 
to  add  an  extract  corroborative  of  a  remark  already  made,t 
that  those  called  Puritans  were  not  originally  considered  by 
the  authorities  of  our  Church  as  differing  from  them  in  doctrine, 
but  only  in  discipline.  It  was  the  Laudin  party  that  first 
applied  the  term  to  matters  of  doctrine,  and  used  it  to  stigma- 
tize those  who  were  attached  to  that  true  and  genuine  doctrine 
of  the  Church  of  England  which  they  laboured  to  eradicate. 
Commenting  on  Mountagu's  scoffing  words  when  referring  to  a 
passage  in  Bellarmine, — "just  your  Puritan  doctrine  for  final 
perseverance," — Bishop  Carleton  remarks ; — 

"  This  is  the  first  time  that  ever  I  heard  of  a  Puritan  doctrine  in  points 
dogmatical,  and  I  have  lived  longer  in  the  Church  than  he  hath  done.  I 
thought  that  Puritans  were  only  such  as  were  factious  against  the  Bishops 
in  the  point  of  pretended  Discipline  ;  and  50  I  am  sure  it  hath  been  under- 
stood hitherto  in  our  Church.  A  Puntaa  doctrine  is  a  strange  thing,  because 
it  hath  been  confessed  on  both  sides,  that  Protestants  and  Puritans  have 
held  the  same  doctrines  without  variance.  The  Discipline  varied  in  Eng- 
land, Scotland,  Geneva,  and  otherwere  :  yet  the  Doctrine  hath  been  hitherto 
held  the  same,  according  to  the  Harmony  of  the  several  Confessions  of  these 
Churches.  Not  one  doctrine  of  the  Church  of  England,  another  of  the 
Church  of  Scotland,  and  so  of  others.  What  is  your  end  in  this,  but  to 
make  divisions  where  there  were  none  ?  And  that  a  rent  may  be  made  in 
the  Church  ?  Forsooth  !  that  place  may  be  given  to  the  Pelagian  and 
Arminian  doctrines.  And  then  all  that  are  against  these  must  be  called 
Puritan  doctrines.^^X 

And  to  the  justness  of  these  remarks  we  have  certainly  an 
impartial  witness  in  our  modern  historian  Hume,  who  says 
that  "  the  doctrinal  Puritans"  "  rigidly  defended  the  specula- 
tive system  of  the  first  Reformers." § 

And  in  another  work,ll  Bishop  Carleton  expressly  refutes 
the  notion,  "  that  Sacraments  confer  grace  through  the  work 
wrought,  even  though  there  should  be  no  good  internal  motion 


•  An  Examination,  Ac,  (as  above,)  pp.  193-208. 

■f^  See  p.  108,  above. 

X  lb.  pp.  121,  122. 

§  Hist  of  Eng  ch.  61.  a  1629.  (vi.  272.  ed.  1778. 

I  Consensus  Eceleaise  Catholics  contra  Tridentinos.  Franc.  1613.  8to.) 


342  EFFECTS  OF  BAPTISM    IN    INFANTS. 

in  him  who  receives  them,  supposing  that  no  impediment  is 
placed  in  the  way  ;"*  which  he  speaks  of  as  "  an  outlandish 
and  unreasonable  notion  ;"t  and  says  that  this  doctrine  seems 
to  have  sprung  up  about  the  age  of  John  Scotus  :  adding  (in 
a  passage  already  quoted  above,t) — 

"  Aquinas  seems  to  have  added  some  stones  to  this  building  when  he 
taught,  'that  the  Sacraments  of  the  New  Law  cause  grace,  after  the  manner 
of  an  instrument.'  (3  par.  q.  62.  Art.  1.)  These  Avords  gave  occasion  to  the 
Sophists  that  followed  to  philosophize  after  their  manner.  But  Aquinas 
has  nothing  about  the  work  done,  or  about  a  bar.  .  These  things  seem  to 
have  been  added  by  those  that  came  after.  And  thus  the  Tridentine  Creed, 
like  a  patched  coat  made  up  of  many  and  various  rags,  was  at  length  put 
together  and  became  one.  Before  these  times  this  opinion  was  unheard  of 
in  the  Church  of  Rome." 


BISHOP  aEORGE  DOWNAME ; 
Bishop  of  Derry  from  1616  to  1634.      ' 

Bishop  Downame  is  called  by  Wood  a  "  learned  and  painful 
writer.  "§ 

The  following  extracts  are  taken  from  his  "  Treatise  on  the 
Certainty  of  Perseverance,''  published  in  1631. 

•'  All  that  are  truly  justified  shall  be  glorified.  Not  all  that  are  baptized 
shall  be  glorified.  Therefore  not  all  that  are  baptized  are  truly  justified. 
For  the  better  clearing  of  this  point,  we  are  to  use  divers  distinctions  ;  1. 
In  respect  of  Baptism.  For  there  is  an  outward  Baptism,  which  is  the 
washing  of  the  flesh  (1  Pet.  iii.  21)  with  water  by  the  minister;  and  an 
inward  Baptism,  which  is  the  washing  of  the  soul  with  the  blood  of  Christ 
by  the  Holy  Ghost.  The  former  is  also  the  engrafting  of  the  party  baptized 
into  the  body  of  the  visible  Church,  which  is  the  society  of  those  who  profess 
the  name  of  Clirist :  the  other  is  the  insition  of  him  into  the  society  of  the 
invisible  Church,  which  is  the  mystical  body  of  Christ  and  company  of 
the  Elect :  the  former  insition  is  wrought  by  the  minister,  the  latter  by 
the  Holy  Ghost,  by  whom  (1  Cor.  xii.  13)  we  are  baptized  into  one  body. 
But  not  every  one  that  hath  the  outward  baptism  hath  the  inward :  no  more 
than  every  one  that  had  the  external  circumcision  of  the  flesh,  had  the 
inward  circumcision  of  the  heart  (Rom.  ii.  28,  29.).  .  .  .  Neither  is  every 


*  Sacramenta  conferre  gratiam  ex  opere  operato,  etiamei  in  suscipieDte  non 
flit  bonus  interior  motus,  mode  non  ponatur  obex.  (p.  412.) 
t  Peregrina  et  incondita  seotentia.  (lU) 
X  See  p.  229  above.  §  Atben.  Oxon.  ii.  814. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  343 

one  that  is  a  member  of  the  visible  Church  a  true  member  of  Christ,  or 
«f  the  Church  invisible.  Many  being  in  the  visible  Church  which  are  not 
of  the  Church  invisible,  who  are  among  the  faithful  and  elect  as  tares  among 
the  corn  or  chaff  among  the  wheat.  If  it  be  said,  that  the  visible  Church 
is  the  body  of  Christ,  I  answer,  that  it  hath  the  denomination  from  the 
better  part,  as  a  heap  wherein  is  more  chaff  than  wheat,  is  called  a  heap  of 
wheat,  and  a  field  wherein  are  more  tares  and  other  weeds  than  corn,  is 
«lso  called  a  corn  field.  But  if  we  will  speak  properly,  that  is  not  in  deed 
the  body  of  Christ  which  shall  not  be  with  him  for  ever,  as  Augustine  saith. 
<De  doctr.  Christ,  lib.  3.  c.  33.) 

"  For  if  it  were  so,  that  every  one  that  hath  the  outward  baptism  hatb 
also  the  inward,  and  that  every  one  that  is  made  a  member  of  the  Church, 
is  also  made  a  true  member  of  Christ,  then  it  would  also  follow,  that  every 
one  that  is  baptized  should  be  saved.  For  salvation  is  as  well  promised  to 
the  baptized  as  either  regeneration  or  justijication.  (Mar.  xvi.  16;  1  Pet. 
ill.  21.)  Neither  xre  any  regenerated,  but  such  as  are  elected: 
nor  any  jtistijied,  but  such  as  shall  be  saved.  If  therefore  it  be  true,  that 
not  all  which  have  the  outward  baptism  have  the  inward,  then  it  is  as 
certain,  that  not  all  that  are  baptized  are  justified,  as,  that  not  all  that  are 
baptized  shall  be  saved. 

"  Yea,  but  they  that  are  baptized  have  put  on  Christ. 

"Answ.  Those  that  have  been  baptized  into  Christ,  as  the  apostle 
speaketh,  (Gal.  iii.  27,)  that  is,  by  baptism  engrafted  into  him,  have  put  on 
Christ.  But  not  all  simply  that  have  been  baptized  have  put  on  Christ, 
tmless  you  mean  sacramentally 

'•  Secondly,  we  are  to  distinguish  the  parties  baptized,  that  they  are  either 
aduiti,  such  as  [are]  come  to  years  of  discretion,  (of  whom  properly  this  con- 
troversy is  understood,)  or  infants  wanting  the  use  of  reason.  As  for  those 
that  are  baptized  after  they  are  come  to  years  of  discretion,  it  is  certain, 
that  no  more  are  justified  than  do  believe  by  a  true  justifying  faith.  For 
Sacraments  are  as  seals  annexed  to  the  letters  patents  of  God's  evangelical 
promise,  which  assure  or  convey  nothing  but  what  is  contained  in  the 
promise,  and  upon  the  same  conditions.     And  it  is  absurd  to  extend  the 

benefit  of  the  Sacrament  beyond  the  covenant Here  therefore  is 

•confuted  that  most  pernicious  doctrine  of  the  Papists,  that  the  Sacraments  of 
the  Gospel  which  they  call  the  New  Law,  do  confer  grace,  and  that  ex  opere 
operato,  to  them  in  whom  not  only  there  is  no  grace  (for  then  it  were  opus 
operantis,)  but  not  so  much  as  any  inward  disposition  or  motion  of  grace 
beforehand.  By  which  doctrine  they  have  turned  Christian  religion  to  a 
mere  outward  formality,  consisting  in  outward  rites  and  observations, 
without  any  truth  or  power  of  religion  in  them,  according  to  that  prophecy 
of  them.  (2  Tim.  iii.  5.)  .  .  .  As  touching  infants,  I  say  in  the  first  place, 
that  this  controversy  is  not  understood  of  them,  who  neither  are  indued 
with  habit  of  grace,  neither  are  able  to  produce  the  acts  thereof,  as  not 
having  as  yet  the  use  of  reason.  And  therefore  being  neither  justified  by 
faith,  nor  sanctified  by  the  habits  of  grace,  cannot  be  said  to  fall  from  thent. 
Secondly,  it  is  not  necessary  that  every  one  that  is  baptized  should  presently 


344  EFFECTS    OF    BAPTISM    IN    INFANTS. 

be  regenerated  or  justified.  But  the  Sacrament  of  Baptism  is  a  seal  tmto 
him  of  the  righteousness  of  faith,  which  is  the  righteousness  of  Christ, 
either  to  be  applied  by  the  Holy  Ghost  to  the  elect  dying  in  their  infanctf, 
or  to  be  apprehended  also  by  faith  in  them,  who-  living  to  years  of  discretion 
have  grace  to  believe. 

"  Thirdly,  we  are  t&  distinguish  of  the  effects  of  baptism,  and  of  the 
time  thereof.  For  it  is  not  the  effect  of  baptism  to  begin,  ©r  to  work  faith, 
which  in  those  of  years  must  go  before  baptism,  neither  can  infants  though 
baptized,  whiles  tliey  want  the  use  of  reason,  actually  believe,  but  to  seal  to 
the  baptized  the  righteousness  of  faith,  and  so  to  jiistify  sacrmnentally,  which 
effect  is  not  to  be  restrained  to  the  time  when  baptism  is  administered,  but 
to  be  extended  to  the  whole  course  of  a  man's  life,  v^hensoever  he  shall 
believe  and  repent.  As  for  the  elect  which  die  before  the  use  of  reason,  the 
sacrament  of  baptism  is  the  seal  and  means  of  Christ's  righteousness  to  be 
applied  to  them  by  the  Holy  Ghost.  For  as  some  have  been  sanctified  from 
the  womb,  yea  and  some  in  the  womb,  so  it  is  nat  to  be  doubted,  but  that 
those  infants  whom  God  in  their  infancy  intCTideth  to  glorify,  he  doth  bestow 
upon  them  his  Spirit,  which  is  the  Spirit  of  faith,  2  Cor.  iv.  IS,  and  the 
Spirit  ot  regeneration,  whereby  he  doth  illuminate  their  minds  and  sanctify 
their  hearts,  and  every  way  prepare  and  fit  them  for  his  own  kingdom. 

"  Fourthly,  we  are  to  distinguish  between  the  judgment  of  charity 
AND  THE  JUDGMENT  OF  CERTAINTY.  For  although  ill  the  general  we  know, 
that  not  every  one  that  is  baptized  is  justified  or  shall  be  saved,  yet,  when 
we  come  to  speak  of  particulars,  we  are  to  judge  of  them  that  are  baptized 
that  they  are  regenerated  and  justified,  and  that  they  shall  be  saved,  until 
they  shall  discover  themselves  not  to  be  such.  And  so  our  Book  of  Com- 
mon Prayer  speaketh  of  them,  as  the  Scriptures  also  teach  us  to 

SPEAK  of  them  that  ARE  BAPTIZED,  THAT  THEY  ARE  REGENERATED  AND 
ENGRAFTED  INTO  THE  BODY  OF  ChRIST,  THOUGH  PERHAPS  THEY  BE  REGENE- 
RATED SACRAMENTO    TENUS,    AND    ENGRAFTED^  ONLY  INTO  THE  BODY    OF  HIS 

VISIBLE  Church.  But  this  judgment  of  charity  is  no  matter  of  certainty' 
or  of  faith,  but  may  be  deceived. 

"  The  like  judgiwent  of  charity  our  Church  conceiveth  concerning  all 
those  that  die  in  the  bosom  of  the  Church,  and  depart  this  life  in  the 
profession  of  the  faith ;  so  that  not  all  are  justified  before  God,  or  sanctified 
by  saving  grace,  who  to  us,  judging  according  to  charity,  seem  to  be 
such. 

"  Lastly,  the  Papists  themselves  do  teach,  that  the  Sacraments  do  not 
confer  grace  to  him  that  cometh  to  the  Sacrament  in  the  guilt  of  mortal  sin, 
or,  as  they  speak,  ponenti  obicem  mortalis  peccati.  But  all  that  come  to  be 
baptized  are  guilty  (if  not  justified  before)  of  mortal  sin,  not  only  adultif 
who  are  of  years,  and  have  to  their  original  sin  added  their  own  personal 
transgression  ;  but  infants  also,  who  besides  their  original  corruption,  in 
respect  whereof  they  are  all  naturally  dead  in  sin,  do  also  sta,nd  guilty  of 
Adam's  most  heinous  transgression,  which  without  doubt  was  a  mortal 
•in. 

"  You  will  say,  then,  to  what  use  doth  baptism  serve  ?    I  answer,  that 


EFFECTS   OF   BAPTISM    IN    INFANTS.  345 

the  blood  of  Christ  doth  purge  us  from  all  our  sins,  (1  John  i.  7,)  as  well 
mortal,  as  those  which  the  Papists  call  venial ;  that  this  washing  of  the 
soul  by  the  blood  of  Christ  is  res  sacramenti,  the  thing  signified  by  baptism, 
whereof  the  outward  baptism  is  a  sacrament,  that  is,  a  sign  to  signify  it,  a 
seal  to  assure  it  to  them  that  believe,  an  instrument  of  the  Holy  Ghost  to 
apply  it  to  the  elect  and  heirs  of  promise.  For  their  is  no  saving  grace 
given  but  according  to  God's  purpose  of  grace  given  unto  us  in  Christ 
before  all  times,  and  according  to  the  covenant  of  grace  made  with  the 
heirs  of  promise."  ("  A  Treatise  of  the  Certainty  of  Perseverance," 
annexed  to  "  The  Covenant  of  Grace,  or  an  Exposition  upon  Luke  i.  73 — 
75."     Dublin,  1631. 4to.  pp.  393—399.) 

The  following  remarks,  are  made  by  Archbishop  Usher, 
and  Dr.  Samuel  Ward,  on  the  doctrine  of  Baptism,  as  here 
laid  down  by  Bishop  Downame. 

Archbishop  Usher,  writing  to  Dr.  Ward  in  1630,  says, — 

"My  Lord  of  Derry  hath  a  book  ready  for  the  press,  wherein  he 
handieth  at  full  the  Controversy  of  Perseverance  and  the  Certainty  of 
Salvation.  He  there  determineth  that  point  of  the  efficacy  of  baptism  far 
otherwise  than  you  do,  accommodating  himself  to   the  opinion   more 

VULGARLY  RECEIVED  AMONG  US."  * 

To  which  Dr.  Ward  replies, — 

"  My  Lord  of  Derry  is  a  worthy  man,  and  whom  I  do  much  reverence ; 
yet  I  would  wish  his  Lordship  to  be  well  advised.  I  doubt  not  but  the 
doctrine  of  perseverance  may  sufficiently  be  cleared,  though  we  grant  that 

all  infants  baptized  be  free  from  original  guilt I  KNOW,  MOST 

OF  OUR  DIVINES  do  make  the  principal  end  and  effect  of  all  sacraments 
to  be  obsignation,  and  all  sacraments  to  be  merely  obsignatory  signs  ;  and 
consequently  that  ablution  of  infants  from  original  sin  is  only  conditional 
and  expectative,  of  which  they  have  no  benefit  till  they  believe  and  repent ; 
I  cannot  easily  assent  hereunto."  f 

ARCHBISHOP   USHER; 

Bishop  of  Meathfrom  1620  to  1624 ; — Archbishop  of  Armagh 
from  1624  to  1655. 

It  would  of  course  be  superfluous  to  add  a  word  here  to 
the  name  of  Archbishop  Usher,  ito  show  the  claim  which  his 
testimony  has  upon  us  as  a  witness  to  the  doctrine  of  our 
Church. 


•  Usher's  Life  and  Letters,  by  Parr.  Lend.  1686,  foL  Lett  159,  p.  434. 
f  lb.  Letter  160,  p.  438. 


346  EFFECTS   OF    BAPTISM    IN    INFANTS. 

The  first  extract  I  shall  give  is  from  one  of  his  letters,  to 
which  there  is  no  date,  but  which  could  not  have  been  written 
before  1618. 

"  Election  being  nothing  else  but  the  purpose  of  God,  resting  in  hisown 
mind,  makes  no  kind  of  alteration  in  the  party  elected,  but  only  the  execu- 
tion of  that  Decree  and  purpose,  which  in  such  as  have  the  use  of  reason  is 
done  by  an  effectual  calling,  in  all  by  spiritual  regeneration.,  which  is  the 

new  birth,  without  which  no  man  can  see  the  kingdom  of  God I 

vrrote  but  even  now,  that  God  did  execute  his  Decree  of  election  in  all  by 
spiritual  regeneration :  but  if  any  shall  say,  that  by  all,  thereby  I  should 
understand  the  universality  of  all  and  every  one  in  the  world,  and  not  the 
UNIVERSALITY  OF  ALL  THE  ELECT  ALOtfE,  he  should  greatly  wrong  my 
meaning."  * 

This  is  decisive  of  the  question,  to  whom  Archbishop  Usher 
considered  spiritual  regeneration  to  be  given. 

The  same  doctrine  is  also  taught  in  a  Brief  Catechism, 
which,  though  it  was  first  published  without  his  consent,  was 
afterwards  reviewed  and  published  by  the  Archbishop  himself, 
under  the  title,  "  A  brief  method  of  the  doctrine  of  Christian 
Religion,"  with  a  preface  acknowledging  himself  to  be  the 
author,  in  1653,t  and  since  frequently  reprinted.  From  a 
reprint  of  this  edition  of  16531:  I  give  the  following  extracts. 

"  Q.  How  doth  he  rule  his  subjects  ? 

"A.  By  making  the  Redemption  which  he  hath  wrought  effectual  in 
the  Elect :  calling  those,  whom  by  his  prophetical  office  he  hath  taught,  to 
embrace  the  benefits  offered  unto  them ;  and  governing  them  being  called ; 
both  by  these  outward  ordinances  which  he  hath  instituted  in  his  Church, 
and  by  the  inward  operation  of  his  blessed  Spirit. 

"Q.  Having  thus  declared  the  Nature  and  Offices  of  Christ,  the  Media- 
tour  of  the  new  covenant :  What  are  you  to  consider  in  the  condition  of 
mankind  which  hold  by  him  ? 

"  A.  Two  things ;  the  participation  of  the  grace  of  Christ  effectually 
communicated  by  the  operation  of  God's  Spirit  unto  the  Catholick  Church, 
which  is  the  Body  and  Spouse  of  Christ,  out  of  which  there  is  no  salvation : 
and  the  outward  means  ordained  for  the  offering  and  effecting  of  the  same 
vouchsafed  unto  the  visible  Churches. 

Q.  "  How  is  the  grace  of  Christ  effectually  communicated  to  the  Elect, 
of  whom  the  Catholick  Church  doth  consist? 

''A.  By  that  wonderful  union,  whereby  Christ  and  his  Church  are 


»  lb.  Letter  23,  pp.  60,  51. 

f  S«e  Parr's  Life  of  Usher ;  Lond.  1686,  fol.  p.  62. 

X  Attached  to  his  "  Body  of  Divinity,"  8th  ed  Lond.  1702. 4ix>. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  347 

made  one :  so  that  all  the  Elect,  being  ingrafted  into  him,  grow  up  together 
into  one  mystical  body,  whereof  he  is  the  head. 

*'  Q.  What  is  the  bond  of  this  union? 

"A.  The  communion  of  God's  Spirit:  which  being  derived  from  the 
Man  Christ  Jesus  unto  all  the  Elect,  as  from  the  Head  unto  the  Members, 
giveth  unto  them  spiritual  life,  and  maketh  them  partakers  of  Christ  with 
all  his  benefits. 

"  What  are  the  benefits  which  arise  to  God's  children  from  hence  ? 

"  A.  Reconciliation  and  Sanctification. 

"Q.  What  is  Reconciliation  ? 

"  A.  That  grace,  whereby  we  are  freed  from  God's  curse,  and  restored 
unto  his  favour. 

"Q.  What  are  the  branches  of  this  Reconciliation? 
"  "  A.  Justification  and  Adoption." 

"  Q.  Is  there  no  distinction  to  be  made  among  them  that  thus  receive 
Christ? 

"  A.  Yes :  for  some  are  not  capable  of  knowledge;  as  infants,  and  such 
as  we  term  naturals :  other  some  are  of  discretion.  In  the  former  sort,  we 
are  not  to  proceed  further  than  God's  election,  and  the  secret  operation  of 
the  Holy  Ghost.  In  the  other  there  is  required  a  lively  faith,  bringing 
forth  fruit  of  true  holiness." 

"Q.  What  is  a  Sacrament? 

"  A.  A  visible  sign  ordained  by  God  to  be  a  seal  for  confirmation  of  the 
promises  of  the  Gospel  unto  those  who  perform  the  conditions  required  in 
the  same. 

"  Q.  How  is  this  done  by  a  Sacrament  ? 

"  A.  By  a  fit  similitude  between  the  sign  and  the  thing  signified,  the 
benefit  of  the  Gospel  is  represented  unto  the  eye,  and  the  assurance  of  en- 
joying the  same  confirmed  to  such  as  are  within  the  Covenant.  Wherefore 
as  the  preaching  of  the  Word  is  the  ordinary  means  of  begetting  faith ;  so 
both  it,  and  the  holy  use  of  the  Sacraments,  be  the  instruments  of  the  Holy 
Ghost  to  increase  and  confirm  the  same." 

•  ****••♦ 

"Q.  What  are  the  Sacraments  of  this  Ministry? 

"A.  The  Sacrament  of  Admission  into  the  Church  is  Baptism;  whidi 
sealeth  unto  us  our  spiritual  Birth :  the  other  Sacrament  of  our  continual 
Preservation  is  the  Lord's  Supper;  which  sealeth  unto  us  our  continual 
nourishment."  (pp.  421—425.) 

There  is  also  another  work,  which,  though  not  to  be  strictly 
considered  as  one  which  is  in  the  state  in  which  he  himself 
would  have  published  it,  must  still  be  held  as,  in  all  impor- 
tant points,  expressing  his  views  ;  namely,  that  entitled,  "  A 
Body  of  Divinity,  or,  the  Sum  and  Substance  of  Christian 


348  EFFECTS    OF   BAPTISM    IN    INFANTS. 

Religion,  catechistically  propounded  and  explained."  This 
work  was  first  published  in  1645  by  John  Downame,  (son  of 
George  Downame  Bishop  of  Chester,  and  brother  of  Greorge 
Downame  Bishop  of  Derry,  and  himself  the  author  of  several 
excellent  works,)  as  a  work  of  Archbishop  Usher's.  The  book 
was  published  without  the  Archbishop's  consent  from  a  trans- 
cript of  a  MS.  lent  by  the  Archbishop  to  some  friends.*  We  are 
told,  however,  by  his  chaplain  Dr.  Nicholas  Bernard,  that 
"  indeed,  he  was  displeased  at  the  publishing  of  it,  without 
his  knowledge,  but  hearing  of  some  good  fruit  which  hath 
been  reaped  by  it,  he  hath  permitted  it"\  Several  other  edi- 
tions therefore  were  published  in  his  life-time,  and  being  thus 
published  with  his  permission,  must  of  course  be  considered  as, 
in  all  important  points  of  doctrine,  representing  his  views. 
The  following  extracts  are  taken  from  this  work.l 

"  But  is  Christ  and  the  cleansing  power  of  his  blood  only  barely  signi- 
fied in  the  Sacrament  of  Baptism  ? 

"  Nay  more :  the  inward  things  are  really  exhibited  to  the  believer  as 
well  as  the  outward ;  there  is  that  Sacramental  union  between  them,  that 
the  one  is  conveyed  and  sealed  up  by  the  other.  Hence  are  those  phrases 
of  '■Being  horn  again  of  water  and  of  the  Holy  Ghost,''  John  iii.  5:  of 
'  Cleansing  by  the  washing  of  water, ^  Ephes.  v.  26,  &c. :  so,  '  Arise  and  he 
baptized,  and  wash  away  thy  sins,''  Acts  xxii.  16:  so,  Rom.  vi.  3,  *  We  are 
buried  with  Christ  hy  baptism,  IfcJ  The  Sacraments  being  rightly  received, 
do  effect  that  which  they  do  represent. 

"Are  all  they  then  that  are  partakers  of  the  outward  washing  of 
Baptism,  partakers  also  of  the  inward  washing  of  the  Spirit  ?  Doth  this 
Sacrament  seal  up  their  spiritual  ingrafting  into  Christ  to  all  who  externally 
receive  it  ? 

"Surely  no.  Though  God  hath  ordained  these  outward  means  for  the 
conveyance  of  the  inward  grace  to  our  souls ;  yet  there  is  no  necessity  that 
we  should  tie  the  working  of  God's  Spirit  to  the  Sacraments  more  than  to 
the  Word.  The  promises  of  salvation,  Christ,  and  all  his  benefits,  are 
preached  and  offered  to  all  in  the  Ministry  of  the  Word :  yet  all  hearers 
have  not  them  conveyed  to  their  souls  by  the  Spirit;  but  those  whom  God 
hath  ordained  to  life.  So  in  the  Sacraments,  the  outward  elements  are 
dispensed  to  all,  who  make  an  outward  profession  of  the  Gospel,  (for  in 
infants  their  being  born  in  the  bosom  of  the  Church  is  instead  of  an  outward 

•  See  Parr's  Life  of  Usher;  Lond.  1686,  foL  p.  62. 

f  The  Life  and  Death  of  Archbishop  Usher.  By  Dr.  N.  Bernard.  Lond.  1666. 
8vo.  pp.  41.  42. 

X  The  copy  used  is  the  8th  edition,  Lond.  1702,  4to. 


EFFECTS    OF  BAPTISM  IN  INFANTS.  349 

profession,)  because  man  is  not  able  to  distinguish  corn  from  chaff;  but  the 
inward  grace  of  the  Sacrament  is  not  communicated  to  all,  but  to  those  only 
who  are  heirs  of  those  promises  whereof  the  Sacraments  are  seals.  For 
without  a  man  have  his  name  in  the  Covenant,  the  Seal  set  to  it  confirms 
nothing  to  him. 

"VV'^hat  is  the  advantage,  then,  or  benefit  of  Baptism  to  a  common 
Christian? 

"  The  same  as  was  the  benefit  of  circumcision  to  the  Jew  outward,  Rom. 
ii.  28;  Rom.  iii.  1,  2:  there  is  a  general  grace  of  Baptism  which  all  the 
baptized  partake  as  of  a  common  favour;  and  that  is  their  admission  into 
the  visible  body  of  the  Church,  their  matriculation  and  outward  incorpora- 
ting into  the  number  of  the  worshippers  of  God  by  external  communion. 
And  so  as  Circumcision  was  not  only  a  seal  of  the  righteousness  which  is 
by  faith,  but  as  an  overplus  God  appointed  it  to  be  like  a  wall  of  separation 
between  Jew  and  Gentile :  so  is  Baptism  a  badge  of  an  outward  member 
of  the  Church,  a  distinction  from  the  common  rout  of  Heathen ;  and  God 
thereby  seals  a  right  upon  the  party  baptized  to  his  ordinances,  that  he  may 
use  them  as  his  privileges,  and  wait  for  an  inward  blessing  by  them.  Yet 
this  is  but  the  porch,  the  shell,  and  outside :  all  that  are  outwardly  received 
into  the  visible  Church,  are  not  spiritually  ingrafted  into  the  mystical  body 
of  Christ.  Baptism  always  is  attended  upon  by  the  general  grace,  but  not 
always  with  this  special. 

"  To  whom  then  is  Baptism  efiectual  to  the  sealing  up  this  inward  and 
special  grace  ? 

"  We  must  here  distinguish  of  persons  baptized.  The  Church  doth  not 
only  baptize  those  that  are  grown  and  of  years ;  if  any  such  being  bred 
Pagans  be  brought  within  the  place  of  the  Church,  and  testify  their  com- 
petent understanding  of  Christianity,  and  profess  their  faith  in  the  Lord 
Jesus  and  in  God's  precious  promises  of  remission  of  sins  by  his  blood ;  and 
their  earnest  desire  to  be  sealed  with  Baptism  for  the  strengthening  of  their 
souls  in  this  faith :  but  the  Church  also  baptized  her  infants,  such  as  being 
born  within  her  bosom  of  believing  parents  are  within  the  Covenant,  and 
so  have  right  unto  the  seal  thereof. 

"  Doth  the  inward  grace  always  accompany  the  outward  sign  in  those  of 
years  baptized  ? 

''No;  but  only  then  when  the  profession  of  their  faith  is  not  outward 
only  and  counterfeit,  but  sincere  and  hearty;  they  laying  hold  on  Christ 
offered  in  the  Sacrament  by  a  lively  faith,  which  is  the  hand  to  receive 
the  mercies  offered.  Acts  viii.  37,  '  If  thou  believest  with  all  thy  heart, 
thou  mayest  be  baptized;'  saith  Philip  to  the  Eunuch.  For  it  were  absurd 
to  extend  the  benefit  of  the  seal  beyond  the  Covenant.  Now  the  Covenant 
is  made  only  in  the  faithful,  John  i.  12 ;  Mark  xvi.  16.  ^  He  that  believeth 
and  is  baptized  shall  be  saved ;  but  he  that  believeth  not,  whether  he  be 
baptized  or  no,  shall  be  condemned.'  Simon  Magus  (Acts  viii.  13)  and 
Julian,  and  thousands  of  Hypocrites  and  Formalists,  shall  find  no  help  in 
the  day  of  the  Lord  by  the  holy  water  of  their  baptism,  without  it  be  to 
increase  their  judgment. 


350  EFFECTS    OF    BAPTISM    IN    INFANTS. 

"But  what  say  you  of  infants  baptized  that  are  born  in  the  Church; 
doth  the  inward  grace  in  their  baptism  always  attend  upon  the  outward 
sign? 

"  Surely  no :  the  Sacrament  of  Baptism  is  effectual  in  infants,  only  to 
those  and  to  all  those  who  belong  unto  the  election  of  grace.  Which  thing 
though  we  {ill  the  judgment  of  charity)  do  judge  of  every  particular  infant, 
yet  we  have  no  ground  to  judge  so  of  all  in  general :  or  if  we  should  judge 
80,  yet  it  is  not  any  judgment  of  certainty;  we  may  be  mistaken. 

"  Is  every  elect  Infant  then  actually  sanctified  and  united  unto  Christ 
in  and  by  Baptism? 

''  We  must  here  also  distinguish  of  elect  Infants  baptized,  whereof  some 
die  in  their  infancy,  and  never  come  to  the  use  of  reason ;  others  God  hath 
appointed  to  live  and  enjoy  the  ordinary  means  of  faith  and  salvation. 

"What  is  to  be  thought  of  elect  Infants  that  die  in  their  irtfancy,  and 
have  no  other  outward  means  of  salvation  but  their  baptism  ? 

"  Doubtless  in  all  those  the  inward  grace  is  united  to  the  outward  signs ; 
and  the  Holy  Ghost  doth  as  truly,  and  really,  and  actually  apply  the  merits 
and  blood  of  Christ  in  the  justifying  and  sanctifying  virtue  unto  the  soul 
of  the  elect  Infant,  as  the  Minister  doth  the  water  to  its  body,  and  the  in- 
visible grace  of  the  Sacrament  is  conveyed  by  the  outward  means. 

"  But  how  can  an  Infant  be  capable  of  the  grace  of  the  Sacrament  ? 

"Very  well.  Though  Infants  be  not  capable  of  the  grace  of  the  Sacra* 
ment  by  that  way  whereby  the  grown  are,  by  hearing,  conceiving,  believing, 
yet  it  followeth  not  that  Infants  are  not  capable  in  and  by  another  way. 
It  is  easy  to  distinguish  between  the  gift  conveyed,  and  the  manner  of  con- 
veying it.  Faith  is  not  of  absolute  necessity  to  all  God's  elect,  but  only  to 
those  to  whom  God  afl^ords  means  of  believing.  It  is  the  application  of 
Christ's  righteousness  that  justifieth  us,  not  our  apprehending  it :  God  can 
supply  the  defect  of  faith  by  his  sanctifying  Spirit,  which  can  do  all  things 
on  our  part  which  faith  should  do.  Do  we  not  know  that  the  sin  of  Adam 
is  imputed  to  children,  and  they  defiled  by  it,  though  they  be  not  capable 
to  understand  it ;  even  so  the  righteousness  of  Christ  may  be,  and  is,  by 
God's  secret  and  unknown  way,  to  elect  Infants :  and  so  to  those  that  are 
born  deaf,  and  fools,  not  capable  of  understanding.  For  though  God  tieth 
us  to  means,  yet  not  himself:  he  that  hath  said  of  Infants,  To  them  belongs 
the  kingdom  of  God,  knows  how  to  settle  upon  them  the  title  of  the  king- 
dom. And  we  have  no  reason  to  think,  but  that  even  before,  or  in,  at  or 
by,  the  act  of  Baptism,  the  Spirit  of  Christ  doth  unite  the  soul  of  the  elect 
Infant  to  Christ,  and  clothe  it  with  his  righteousness,  and  impute  unto  it 
the  title  of  a  son  or  daughter  by  Adoption,  and  the  image  of  God  by  sanc- 
tification ;  and  so  fit  it  for  the  state  of  glory. 

"  But  what  is  to  be  thought  of  the  effect  of  Baptism  in  those  elect 
Infants  whom  God  hath  appointed  to  live  to  years  of  discretion  ? 

"  In  them  we  have  no  warrant  to  promise  constantly  and  extraordinary 
work  to  whom  God  intends  to  afford  ordinary  means.  For  though  God  do 
sometimes  sanctify  from  the  womb,  as  in  Jeremy  and  John  Baptist,  some- 
times in  Baptism  as  he  pleaseth ;  yet  it  is  hard  to  affirm  (as  some  do)  that 


EFFECTS    OF    BAPTISM    IN    INFANTS.  351 

every  elect  Infant  doth  ordinarily,  before  or  in  Baptism,  receive  initial  re- 
generation, and  the  seed  of  faith  and  grace.  For  if  there  were  such  a  habit 
of  grace  then  infused,  it  could  not  be  so  utterly  lost  or  secreted  as  never  to 
■hew  itself  but  by  being  attained  by  new  instruction.  But  we  may  rather 
deem  and  judge  that  Baptism  is  not  actually  effectual  to  jtistify  and  sane* 
tify,  until  the  party  do  believe  and  embrace  the  promises. 

"  Is  not  Baptism  then  for  the  most  part  a  vain  empty  shew,  consisting 
of  shadows  without  the  substance,  and  a  sign  without  the  thing  signified  ? 

"  No :  it  is  always  an  effectual  seal  to  all  those  that  are  heirs  of  the 
Covenant  of  grace :  the  promises  of  God  touching  Justification,  Remission, 
Adoption,  are  made  and  sealed  in  Baptism  to  every  elect  child  of  God ;  then 
to  be  actually  enjoyed,  when  the  party  baptized  shall  actually  lay  hold 
upon  them  by  faith.  Thus  Baptism  to  every  elect  Infant  is  a  seal  of  the 
righteousness  of  Christ,  to  be  extraordinarily  applied  by  the  Holy  Ghost,  if 
it  die  in  its  infancy :  to  be  apprehended  by  faith,  if  it  live  to  years  of  dis- 
cretion. So  that  as  baptism  administered  to  those  of  years  is  not  effectual 
imless  they  believe;  so  we  can  make  no  comfortable  use  of  our  Baptism 
administered  in  our  infancy  until  we  believe.  The  righteousness  of  Christ 
and  all  the  promises  of  grace  were  in  my  Baptism  estated  upon  me  and 
sealed  up  unto  me  on  God's  part :  but  then  I  come  to  have  the  profit  and 
benefit  of  them,  when  I  come  to  understand  what  grant  God  in  Baptism 
hath  sealed  unto  me,  and  actually  to  lay  hold  upon  it  by  faith. 

"  Explain  this  more  clearly. 

"  We  know  that  an  estate  may  be  made  unto  an  Infant,  and  in  his 
infancy  he  hath  right  unto  it,  though  not  actual  possession  of  it  until  such 
years.  Now  the  time  of  the  child's  incapability,  the  use  and  comfort  of 
this  estate  is  lost  indeed ;  but  the  right  and  title  is  not  vain  and  empty,  but 
true  and  real,  and  stands  firmly  secured  unto  the  child  to  be  claimed  what 
time  soever  he  is  capable  of  it.  Even  so  Infants  elect  have  Christ  and  all 
his  benefits  sealed  up  unto  them  in  the  Sacrament  of  Baptism ;  yet  through 
their  uncapableness  they  have  not  actual  fruition  of  them,  until  God  give 
them  actual  faith  to  apprehend  them.  Is  Baptism  lost  then  which  is 
administered  in  our  infancy  ?  Was  it  a  vain  and  an  empty  ceremony  ?  No, 
it  was  a  complete  and  effectual  Sacrament ;  and  God's  invisible  graces  were 
truly  sealed  up  under  visible  signs.  And  though  the  use  and  the  comfort 
of  Baptism  be  not  for  the  present  enjoyed  by  the  Infant ;  yet  by  the  parent 
it  is,  who  believes  God's  promises  for  himself  and  for  his  se€d,  and  so  by 
the  whole  Congregation;  and  the  things  then  done  shall  be  actually 
effectual  to  the  Infant,  whenever  it  shall  be  capable  to  make  use  of  them." 
(pp.  366—369.)  ^ 

BISHOP  WILLIAM  BEDELL ; 

Bishop  of  Kilmore  from  1629  to  his  death  in  1642.     Pre- 
viously  Provost  of  Trinity  College,  Dublin. 

The  name  of  Bishop  Bedell  is  too  well  known  to  need  any 


352  EFFECTS    OF    BAPTISM    IN    INFANTS. 

introduction.  But  it  may  be  remarked,  that  he  was  promoted 
to  the  bishopric  of  Kilmore,  "  on  the  recommendation  of  Laud, 
at  that  time  Bishop  of  London."* 

The  following  passages  are  from  two  of  his  letters  to  Dr. 
Ward,  written  expressly  on  the  subject  of  Baptism,  and  pre- 
served among  the  letters  of  Archbishop  Usher  in  Parr's  Collec- 
tion.t  The  second  extract  is  a  long  one,  but  it  appears  to  me 
too  valuable  to  be  curtailed. 

LETTER  CLXI. 

"  Part  of  a  Letter  of  the  Right  Reverend  William  Bedell  Bishop  of  Kilmore^ 
to  Dr.  Ward,  Master  of  Sidney  College,  Cambridge,  Anno  1630,  out  of 
Bishop  BedelVs  Papers. 

"  A  passage  in  my  former  Letters  to  Mr.  Doctor  Ward. 
"I  thank  you  for  the  two  Treatises,  that  of  my  Lord  of  Salisbury,  and 
your  own,  which  you  were  pleased  to  communicate  to  me.  Concerning 
which,  to  give  you  mine  opinion  shortly,  for  the  present.  This  I  do  yield 
to  my  Lord  of  Sarum  most  willingly,  that  the  justification,  sanctification^ 
and  adoption  which  children  have  in  Baptism,  is  not,  univoci,  the  same 
with  that  which  adulti  have.  And  this  I  likewise  do  yield  to  you,  that  it  is 
vera  solutio  reatus,  et  veracitir,  et  in  rei  veritate  performed,  and  all  the  like 
emphatical  forms,  &c.  But  all  these  sacramentalit^r,  and  that  is  obsigna- 
five  ex  formula  et  conditione  foederis.  Where  you  make  Circumcision  and 
Baptism  to  be  the  remedy  of  Original  Sin,  I  think  it  be  too  specially  said, 
which  is  true  of  all  sin.  And  so  much  the  text  Acts  ii.  38,  with  the  rest 
do  show.  I  do  think  also  that  Reprobates  coming  to  years  of  discretion^ 
after  baptism,  shall  be  condemned  for  Original  Sin.  For  their  absolution 
and  washing  in  Baptism  was  but  conditional  and  expectative,  which  doth 
truly  interest  them  in  all  the  promises  of  God,  but  under  the  condition  of 
repenting,  believing,  and  obeying,  which  they  never  perform,  and  therefore 
never  attain  the  promise.  Consider  well  what  you  will  say  of  women 
before  Christ,  which  had  no  circumcision,  and  of  all  mankind  before  circum- 
cision was  instituted ;  and  you  will  perceive,  I  think,  the  nature  of  sacra- 
ments to  be  not  as  medicines,  but  as  seals,  to  confirm  the  covenant,  not  to 
confer  the  promise  immediately.  These  things  I  write  now  in  exceeding 
posthaste,  in  respect  that  this  bearer  goes  away  so  presently.  I  only  give 
sapienti  occasionem.  I  think  the  emphatical  speeches  of  Augustin  against 
the  Pelagians,  and  of  Prosper,  are  not  so  much  to  be  regarded,  (who  say  the 
like  of  the  Eucharist  also)  touching  the  necessity  and  efficacy  in  the  case 
of  infants,  and  they  are  very  like  the  speeches  of  Lanfranck  and  Guitmund 

•  Bishop  Mant's  History  of  the  Church  of  Ireland.  2d.  ed.  Lond.  1841.  VoL 
1.  p.  484. 

f  See  lettera  CLXI.  and  CLXIII.  in  Parr's  Life  and  Letters  of  Usher.  Lond. 
1686.  fol. 


EFFECTS  OF   BAPTISM   IN   INFANTS.  353 

•f  Christ's  presence  in  the  Sacrament,  opposing  veracit^r  et  veH  to  sacra- 
mentalit*r  ;  which  is  a  false  and  absurd  contraposition.  Sed  manum  dt 
Tabula. 

"  The  right  definitioa  of  a  Sacrament  in  general  will  decide  this  ques- 
tion." [p.  440.] 

LETTER   CLXIII. 

"  Part  of  a  Letter  from  the  Right  Reverend  William  Bedell,  Bishop 
of  Kilmore,  to  Dr,  Samuel   Ward. 

"  First,  you  say,  If  Sacraments  he  merely  obsignatory,  and  the  ablution 
of  sins  in  baptism  only  conditional  and  eipectative,  of  which  the  baptized 
have  no  benefit  till  they  believe  and  repent,  then  infants  baptized,  dying  in 
infancy,  have  no  benefit  by  baptism.  This  consequence  methinks  is  not 
good :  for  they  are  by  baptism  received  into  the  visible  Church,  which  is  a 
noble  privilege  of  comfort  to  parents,  and  honour  ^d  profit  to  themselves. 
Again,  there  is  presently  granted  them  an  entrance  into  covenant  with  God, 
as  was  anciently  by  circumcision  with  the  God  of  Abraham,  wherein  God 
promises  pardon  of  sin  and  life  eternal  upon  their  faith  and  repentance : 
and  in  this  they  have  a  present  right,  tho'  the  accomplishment  be  deferred. 
Yet  if  God  take  them  out  of  this  world  while  the  condition  is  in  expectation, 
most  pious  it  is  to  believe  that  he  takes  the  condition  for  performed :  Like  to 
him  that  soleranizeth  a  marriage  with  her  to  whom  he  was  betrothed  stA 
conditione.  And  here,  if  the  souls  of  Christians  be  endued  with  any  actual 
knowledge  at  all,  so  soon  as  they  leave  the  body;  it  seems  the  mystery  of 
redemption  by  Christ  is  revealed  unto  them,  and  faith  is  given  them,  whereby 
they  cleave  to  God  by  him,  the  author  of  their  blessedness,  although  they 
have  no  need  now  of  the  obsignation  of  the  promise  whereof  they  are  in 
present  possession. 

"  The  second  reason.  Non-elect  infants  living,  shall  thus  have  no 
benefit  at  all  by  baptism.  I  answer.  Where  there  be  divers  ends  of  one 
and  the  same  thing,  the  denial  of  one  is  not  the  denial  of  the  rest.  These 
non-elect  infants  have  ofiered  by  God  the  same  with  the  other,  viz.,  the 
obsignation  of  the  covenant,  and  aggregation  to  the  Church.  The  same 
that  he  hath  also,  qui  fictus  accedit  ut  ponit  obicem  gratia,  as  to  the  present 
possession  of  it.  All  that  come  to  the  Sacrament,  elect  or  non-elect,  receive 
the  pardon  of  sin  original  and  actual  sacramentally :  and  whosoever  per- 
forms the  condition  of  the  covenant,  hath  the  fruition  of  that,  whereof  before 
he  had  the  grant  under  seal.  So  as  the  sacraments  are  not  nuda  et  ineffir 
tacia  signa  on  God's  part,  to  the  one  or  other, 

"  Thirdly,  (you  say,)  What  necessity  of  baptizing  infants,  If  their  bap. 
tism  produce  no  effect  till  they  come  to  years  of  discretion'  Though  the 
most  principal  effect  be  not  attained  presently,  the  less  principal  are  not  to 
be  refused.  So  children  were  circumcised,  which  could  not  understand  the 
reason  of  it ;  and  the  same  also  did  eat  the  Passover.  And  so  did  also 
children  baptized  in  the  primitive  Church  communicate  in  the  Lord's 
Supper.     Which  1  know  not  why  it  should  not  be  so  stilL  de  quo  alias. 

23 


254  EFFECTS    OF    BAPTISM    IN    INFANTS. 

"Fourthly,  Our  divines,  you  say,  generally  hold  that  the  sacramentff 
do  offer  and  exhibit  the  grace  which  they  signify,  and  in  order  of  nature, 
do  first  offer  and  exhibit  before  they  assure  and  confirm.  For  God 
doth, 

"  1 .  Offer  and  exhibit  grace  promised  in  the  sacraments. 

"  2.  We  exercise  our  faith,  resting  upon  God  promising  and  exhibit- 
ing. 

"3.  So  "we  receive  the  grace  promised, 

"4.  Then  the  Sacraments  assure  us  of  the  grace  received. 

"And  this  order  yon  endeavour  to  confirm  out  of  the  definition  of  a 
Sacrament  in  our  Catechism:  you  declare  it  in  the  Eucharist,  and  bring 
divers  testimonies  of  our  writers  to  prove  it. 

"  I  answer.  The  grace  which  the  Sacraments  confer,  is  of  three  sorts. 
The  first  is,  The  spiritual  things  which  are  proportionable  to  the  outward. 
The  second,  The  effects  of  these.  The  third.  The  certification  of  the  party 
in  the  lawful  use  of  the  outward,  of  the  enjoying  the  two  former.  As  in 
Baptism,  1.  The  blood  and  Spirit  of  Christ.  2.  The  washing  of  sin,  and 
new  birth.  3.  The  obsignation  to  the  party  baptized,  that  by  Christ's 
blood  his  sins  are  cleansed. 

"The  first  of  these  is  signified  in  that  common  sentence,  That  sacra- 
ments consist  of  two  parts,  an  outward  visible  sign,  and  an  inward  visible 
grace. 

"  The  second  is  the  most  usual  and  common  notion  of  the  word  Grace; 
meaning  some  spiritual  favour,  iji  order  to  salvation  promised  in  the  New 
Covenant.  The  last  is  most  properly  the  grace  of  the  Sacrament  itself. 
For  the  two  former  (which  our  Catechism  seems  to  reduce  to  one)  are  pro- 
perly the  grace  of  the  Covenant,  which  God  doth  confirm  and  seal  by  the 
Sacraments. 

"  As  when  the  King's  Majesty  grants  lands  and  tenements  with  certain 
immunities  and  privileges  thereunto  appertaining,  as  in  his  Letters  Patents 
at  large  appeareth,  and  sets  to  the  Great  Seal :  all  the  grants  and  articles 
in  the  Patent  are  confirmed  thereby  materialiter  et  subjective,  but  the  rati- 
fication of  the  Patent  is  properly  and  formally  that  which  the  seal  works : 
which  also,  according  to  the  form  of  the  Patent,  may  be  simple  or  condi- 
tional, present,  or  ad  diem,  according  as  his  Majesty  is  pleased. 
'  "As  touching  the  terms  also  of  offering  and  exhibiting,  they  may  be 
taken  two  ways:  cither  of  the  offering  and  propounding  :  so  doth  Calvia 
take  the  word  [exhibet]  in  the  Covenant,  and  institution  of  the  Sacraments  ; 
(Inst.  iv.  17.  10.)  or,  2,  confirming  in  the  use  of  them.  These  things  thus 
premised,  it  seems  to  me  that  the  order  is  this :  God  doth, 

"  1.  Offer  his  Covenant  (under  the  condition  of  faith  and  repentance) 
and  therein  Christ  and  his  benefits. 

"  2.  We  accept  of  the  Covenant  according  to  the  tenor  of  it. 

"3.  God  offers  to  confirm  it  with  Sacraments  proportional. 

"  4.  Wc  receive  them,  and  bo  are  certified  of  the  performance  of  the 
Covenant,  and  have  the  promises  thereof  conveyed  by  Covenant,  and  by 
seal  also  unto  us. 


EFFECTS   OF   BAPTISM   IN   INFANTS.  355 

"  Where  you  say,  *  In  the  Eucharist  God  doth  first  offer  and  exhibit 
growth,  and  increase  of  grace,  and  a  nearer  and  a  faster  communion  of 
Christ's  body  and  blood,  and  all  the  benefits  flowing  from  thence ;  and  then 
it  is  a  pledge  to  assure  us  thereof — It  seems  to  me  that  God  having  in  the 
New  Testament  (confirmed  with  Christ's  blood)  offered  unto  us  life  under 
the  condition  of  our  receiving  him ;  would  confirm  to  as  many  as  receive 
him  that  they  have  life.  Therefore  he  hath  instituted  bread  and  wine,  the 
means  of  natural  life,  in  a  certain  use,  to  be  seals  of  spiritual  life.  We 
now  receiving  them,  they  are  pledges  unto  us,  and  do  certify  us  of  that 
spiritual  life  which  we  have  by  receiving  Christ. 

"  Where  then  you  say,  '  That  the  instrumental  conveyance  of  the  grace 
signified,  is  as  true  an  effiect  of  a  Sacrament  as  obsignation,  and  is  prse- 
existent  in  order  of  nature  unto  it' — I  do  conceive  that  the  setting  of  Christ 
and  his  benefits  before  us  in  the  Gospel,  (as  the  Bread  that  came  down  from 
heaven,)  and  in  the  institution  of  the  holy  Supper,  in  the  proportional  crea- 
tures of  bread  and  wine,  with  condition  that  these,  worthily  received,  shall 
confer  those,  must  needs  go  before  any  obsignation.  But  then  our  partak- 
ing of  these  creatures  duly,  giveth  unto  us  the  possession  of  the  former  by 
way  of  obsignation ;  which  in  our  purpose  is  the  sole  and  only  instrumen- 
tal conveyance  which  the  Sacraments  have. 

"  You  will  ask,  What  is  the  due  participation  ?  That  which  God  requires. 
There  can  bo  required  no  more  of  infants  but  the  receiving  of  the  outward 
washing  in  baptism  :  they  cannot  prove  themselves,  nor  repent  and  believe. 
Very  true.  Have  tliey  then  that  obsignation  ?  Yes,  doubtless,  according 
to  the  form  of  the  Covenant.  How  is  that?  That  repenting  and 
believing y  their  sins  are  washed  away.  Then,  because  they  do  not  yet 
repent  and  believe,  nothing  passes  :  Yes,  this  passes.  The  confirmation  that 
this  Sacrament  gives  upon  repentance  and  belief  of  all  God's  promises  of 
the  New  Testament.  The  same  thing  which  passes  to  him  qui  fictus  accedit : 
who  when  afterwards  he  doth  indeed  repent  of  his  fiction,  and  receives 
Christ  by  faith,  hath  also  the  actual  enjoyment  of  the  thing  so  confirmed 
to  him. 

"  The  opinion  of  the  Franciscans  out  of  Scotus  and  Bernard,  mentioned 
in  the  Council  of  Trent,  seems  to  be  the  true  opinion ;  for  they  make  the 
Sacraments  to  be  effectual,  because  God  gives  them,  effectus  regulariter 
concomitantes  ;  and  to  contain  grace  no  otherwise  than  as  an  effectual  sign ; 
and  that  grace  is  received  by  them  as  an  investiture  by  a  ring  or  staff",  which 
is  obsignando.  Which  agrees  also  with  Catharine's  opinion,  de  intentione 
ministri :  and  Eisingrens  saith,  that  God  only  can  give  to  sensible  signs 
1  virtue  to  confer  grace.  (Confess,  c.  1.)  Yet  I  believe  they  understand  the 
j matter  otherwise  than  I  have  before  expressed.  Their  authority  is  of  little 
Imoment  either  way.  Beza,  Ursine,  and  Calvin  have  no  other  meaning  than 
\Ihave  expressed.     Mr.  Hooker  I  have  not. 

,  " '  Since  infants  (say  you)  are  capable  of  baptism,  why  not  of  spiritual 
ablution  of  original  guilt  ?  which  is  the  thing  signified,  though  not  of  actual 
obsignation  of  this,  since  they  cannot  interpose  any  impediment  to  hinder 
th«  (^ration  of  the  Sacraments,' 


.^3^  EFFECTS    OF   BAPTISM    IN    INFANTS. 

"  Questionless  they  are  partakers  of  the  actual  obsignation  of  ablution 
from  original  and  actual  guilt  (say  I.)  Suppose  they  understand  not  this 
obsignation,  nor  receive  this  ablution  otherwise  than  sacramentally  ?  As  1 
said  before,  the  counterfeit  convert  also  doth :  though  he  put  a  bar  to  hia 
present  ablutic«i  of  his  sins,  and  consequently  his  own  certification  thereof. 

"  Where  I  said,  '  The  true  definition  of  a  Sacrament  in  general  will 
decide  this  question,'  which  you  grant,  and  commend  that  of  our  Catechism 
— I  do  not  disallow  it,  being  well  interpreted ;  but  do  think  incomparably 
better  that  of  the  Apostle ;  That  they  be  seals  of  the  righteausness  of  faith. 
Or  if  we  will  include  the  Sacraments  of  the  state  of  grace  before  the  fall ; 
They  be  seals  of  God's  Covenant  concerning  everlasting  happiness.  If  yet 
more  generally  we  will  include  the  rainbow,  Gen.  ix. :  They  be  seals  oi 
God's  Covenants. 

"  The  definition  of  Scotus,  (In  4  dist.  1 ,  9.  2.)  '  Signum  sensibile  gratiam 
Dei  ejus  effectum  gratuitum  ex  institutione  divin^  efficaeit^r  signans,  ordina- 
tum  ad  salutem  hominis  viatwis,'  methinks  is  a  good  definition,  especially 
declaring  effi^aciter  as  he  doth,  '  et  in  hoc  efiicacit^r '  (saith  he)  '  includitur 
tam  certitudinalit^r,  quam  prognostice.'  I  know  that  he  acknowledges  no 
Sacrament  pro  statu  innocentia,  but  without  all  reason,  and  the  definition 
will  serve  well  enough  for  both  states ;  where  he  and  the  other  Schoolmen 
require  since  the  Fall  some  remedy  for  original  sin ;  and  I  perceived  the 
same  form  in  your  determination,  '  Certum  esse  Christum  Sacramentum 
Baptismi  instituisse  in  remedium  originalis  peccati  et  ad  reatus  ejusdem 
veram  solutionem ' — I  conceived  you  meant  to  make  that  the  proper  effect 
of  baptism :  which  seemed  also  to  be  implied  in  the  explication  of  the  ques- 
tion in  the  first  sentence,  and  after,  '  Cumq ;  Baptismus  potissimum  institutus 
sit  ad  solutionem  originalis  peccati,'  &c.  You  know  what  it  iji'ito  demon- 
strate specially  of  one  sort  of  triangles  that  which  is  true  in  all ;  which 
made  me  a  little  touch  upon  that  point.  But  verily,  I  think  this  conceit  of 
Sacraments  to  make  them  medicines,  is  the  root  of  all  error  in  this  matter ; 
and  that  it  is  good  to  take  light  from  the  Tree  of  Life,  and  that  of  the 
knowledge  of  good  and  evil,  that  they  arc  seals  only  to  GocTs  promises.  Id 
my  last  to  you,  as  I  remember,  I  gave  you  occasion  a  little  to  consider  the 
case  of  women  under  the  law,  and  of  all  mankind  before  circumcision. 
Methinks  it  is  very  inconvenient  to  say,  that  the  males  should  have  a  remedy 
against  sin,  and  the  females'none.  And  the  Schoolmen  when  they  will  first 
lay  down  their  own  conceit,  that  such  a  remedy  there  must  be,  and  then 
divine  what  it  must  be :  they  make  Bellarmine  ridiculous,  who  from  the 
silence  of  Holy  Scripture  herein,  labours  to  shew  the  Scriptures  are  insuffi- 
cient, (De  verb,  non  scr.  c.  4,)  and  yet  he  cannot  help  us  here  by  any 
traditions.  This  inconvenience  is  well  avoided  by  making  the  Sacraments 
to  confer  grace  only  by  obsignation  of  GofVs  promises,  and  the  end  of  them 
to  be  certioration.  For  so  long  as  God  would  have  men  rest  upon  his  mere 
word  and  promise  without  a  seal,  his  word  alone  was  to  suffice :  when  he 
gave  a  seal,  that  was  to  have  validity  as  far  as  he  extended  it.  Now  he 
extended  circumcision  to  all  Abraham's  seed,  males  and  females,  yea  to  the 
males  and  females  of  all  that  were  adjoined  to  Abraham,  though  but  bought 


EFPEdTS   OF   BAPTISM    IN    INFANTS.  357 

vifh  his  money:  And  the  circumcision  of  the  males  was  an  obsignation  of 
^od's  Covenant  to  the  females  also.  Lastly:  in  the  New  Testament, 
willing  to  make  more  ample  demonstration  of  his  love,  and  more  abundantly 
to  confirm  the  truth  of  his  promises,  he  hath  appointed  the  obsignation  of 
them  even  to  both  sexes,  and  to  every  several  person :  Whereby  he  hath  not 
made  their  condition  worse,  who  without  contempt  do  want  it,  but  theirs 
better  which  are  partakers  of  it.  Which  I  speak  in  regard  of  the  imagined 
necessity  of  baptism  to  infants  to  salvation,  as  if  it  were  indeed  a  medicine 
to  save  life^  whereas  it  is  only  an  assuring  that  Christ  gives  life. 

"  Consider  how  Baptism  was  given  to  them  who  had  remission  of  sins 
and  the  gifts  of  the  Holy  Ghost  also  before,  who  therefore  could  have  no 
other  intention  therein  but  certification  only,  and  adjoyning  to  the  Church. 
Acts  X.  44. 

"  Consider  how  it  hath  force  about  sin,  not  only  gnng  before  it,  but 
following  also;  yea  even  to  them  that  at  the  time  of  the  outward  receiving 
it  do  ponere  obicem,  else  such  ought  to  be  re-baptized. 

"  Consider  that  if  the  faith  of  ihe  parents,  or  the  Church,  were  effectual 
l)efore  circumcision  was  instituted  for  the  taking  away  of  oriafinal  sin  from 
infants,  or  under  the  law  from  female  children ;  it  is  no  less  efiiectual  at  the 
present  under  the  Gospel.  And  this  presupposing  that  some  mean  must 
«ome  between  to  make  them  partakers  of  Christ.  Wherefore  the  same 
mean  yet  standing,  the  effect  of  Baptism  needs  not  to  be  assigned  justifica- 
tion, or  ablution  from  sin,  but  testification  to  the  receiver,  when  he  repents 
and  believes,  that  he  is  washed  from  sin. 

"  Consider  that  if  you  will  aver  that  Baptism  washes  away  otherwie© 
than  sac^nentally,  that  is,  obsignatorily,  original  sin;  yet  you  must  allow 
that  maaer  of  washing  for  future  actual  sins.  And  you  must  make  two 
jsorts  of  justification,  one  for  children,  another  for  adulti :  and  (which  passes 
all  the  rest)  you  must  find  some  promise  m  God^s  covenant^  wherein  he  binds 
himself  to  wash  away  sin  without  faith  or  repentance  (for  that  children  have 
these  I  think  you  will  not  say.)  You  seem  also  to  break  the  chain  of  the 
Apostle,  Rom.  viii.  30,  Whom  he  hath  justified,  he  hath  glorified. 

"Lastly;  by  this  doctrine,  you  must  also  maintain  that  children  do 
spiritually  eat  the  flesh  of  Christ,  and  drink  his  blood,  if  they  receive  the 
Eucharist,  (as  for  divers  ages  they  did,  and  by  the  analogy  of  the  Passover 
they  may,  perhaps  ought,)  since  they  do  not  ponere  obicem  contraria  cogi- 
tationis  aut  prava  operationis.  And  sith  the  use  of  this  Sacrament  toties 
quoties  must  needs  confer  grace ;  it  seems  it  were  necessary  to  let  them 
communicate,  and  the  oftener  the  better,  to  the  intent  they  might  be  stronger 
in  grace.  Which  opinion,  though  St.  Austine  and  many  more  of  the  an- 
cients do  maintain,  I  believe  you  will  not  easily  condescend  unto,  or  that 
children  dying  without  baptism  are  damned :  which  if  baptism  be  the  re- 
medy that  takes  away  original  sin,  I  see  not  how  you  can  avoid,  (pp.  44d 
—445.) 

These  remarks  of  Bishop  Bedell  are  well  worth  the  atten- 
tion of  the  reader,  both  from  the  character  of  the  author,  and 
their  intrin.sic  value. 


358  EFFECTS   OF   BAPTISM   IN   INFANTS. 

I  now  add,  lastly,  a  series  of  testimonies  from  the  works 
of  a  few  eminent  theological  writers  of  the  same  period. 

DR.  WALTER  HADDON,  1577. 

Dr.  Haddon,  though  a  civilian,  may  yet,  from  the  way  in 
which  he  was  employed,  well  claim  to  be  heard  as  a  witness 
of  the  doctrine  of  our  Church  at  the  period  at  which  he  wrote. 
As  I  have  already  observed,*  he  was  employed  by  Archbishop 
Cranmer,  in  conjunction  with  Peter  Martyr  and  others,  to  draw 
up  the  "Reformation  Legum  ;"t  and  subsequently,  when  filling 
the  post  of  "Master  of  Requests"  to  Queen  Elizabeth,  he 
defended  the  Reformatio  of  the  Church  of  England  from  the 
attacks  of  Osorius,  a  Portuguese  bishop.  His  first  work  in  this 
controversy  was  a  letter  in  reply  to  one  of  Osorius,  addressed 
to  Q,ueen  Elizabeth  ;t  which  having  been  answered  by  Osorius, 
he  commenced  a  rejoinder,  part  of  which  only  he  had  finished  at 
the  time  of  his  death  in  1571.  John  Fox,  the  Marty rologist, 
however,  having  completed  it,  it  was  published  in  1577,  (4to,) 
under  the  title  "  Contra  Hieron.  Osoriura,  ejusque  odiosas  insec- 
tationes  pro  Evangelicse  veritatis  necessaria  Defensione, 
Responsio  Apologetica."  Strype,  when  speaking  of  these  works, 
calls  Dr.  Haddon  "a  man  of  great  abilities  in  learnij|e,  and 
experience  of  the  state  and  affairs  of  this  nation,"  andm)nsid- 
ers  that  he  was  employed  by  Secretary  Cecil  to  draw  them  up.§ 
Now  in  this  work,  and  in  the  portion  of  it  written  by  Dr. 
Haddon,  we  have  the  following  remarks  on  the  doctrine  of 
our  Church  as  to  the  Sacraments. 

"  But  you  persist,  and  desire  to  know,  what  the  Sacraments  are.  li 
you  know,  and  feign  that  you  do  not,  why  will  you  trifle  in  a  grave  matter ; 
if  you  are  ignorant,  what  sort  of  a  theologian  must  I  account  you,  who 
\mderstand  not  the  elements  of  religion  ?  '  Nay,'  say  you,  '  I  have 
no  difficulty  as  to  the  scholastic  Sacraments,  but  I  know  nothing  of  your 
bare  images  by  which  ye  deny  that  the  grace  of  God  is  obtained.'  0  Oso- 
rius, in  these  few  words  how  many  faults  are  there  !  For  first,  who  besides 
yourself  ever  called  the  Sacraments  images?  Some  have  called  them  signs 
of  sacred  things;  others,  marks j  some,  pledges  of  our  salvation;  some 
symbols;  and  others  otherwise.  But  you  first  devised  images  in  the  Sacra- 
ments.    But  as  far  as  words  are  concerned,  let  us  be  lenient,  although  you 

♦  See  p.  76  above.  +  Strype's  Cranmer,  i  1  92.  Ox£  ed^ 

X  See  his  "  Lucubrntiones,**  1661,  4to.    §  Annals,  ch.  37,  I,  ii.  69  et  s. 


EFFECTS    OF    BAPTISM  IN    INFANTS.  359 

are  most  difficult  to  please  with  respect  to  them  ;  let  us  attend  to  things. 
You  say  that  '  bare  images  are  brought  forward  by  us  as  sacraments.'  How 
bare,  0  Jerome  ?  We  agree  with  Augustine,  that  the  Sacraments  are  signs 
of  sacred  things :  or,  in  other  words,  are  visible  signs  of  an  invisible  grace. 
For  you  will  grant  me  the  same  liberty  of  words  which  you  take  yourself. 
We  admit,  that  in  baptism  wx  are  regenerated  to  eternal  life.  We  grant, 
that  in  the  Eucharist  the  Lord  Jesus  is  truly  exhibited  to  those  that  believe 
by  the  spirit  and  faith.  By  all  which  it  is  proved,  that  those  on  our  side 
do  not  take  the  Sacraments  for  bare  signs,  but  for  things  most  efficacious, 
for  things  most  divine,  for  things  altogether  necessary  to  our  salvation. 
They  are  most  holy  mysteries  of  our  religion,  they  are  most  certain  instru- 
ments of  heavenly  grace  :  yet  nevertheless  God  our  Father,  who  formed  us 
of  clay,  is  not  tied  to  his  own  instruments,  nor  in  bondage  to  creatures; 
but  has  compassion  on  whom  he  will  have  compassion,  and  pardons  our  si'tw, 
not  for  the  sake  of  the  Sacraments,  but  for  his  own  sake.  Finally,  life 
eternal  is  not  from  the  Sacraments,  but  is  the  gift  of  God  through  Jesus 
Christ.  Therefore  we  reject  and  repudiate  your  spurious  and  bare  images, 
as  idle  dreams  of  your  own  brain,  and  we  use  the  true  Sacraments  as 
things  most  sacred,  as  assurances  to  faith  and  pledges  of  our  salvation : 
yet  nevertheless  we  do  not  attribute  so  much  to  them,  as  that  through  them, 
as  through  channels,  from  the  mere  work  wrought,  the  grace  of  God  should 
be  necessarily  imparted  to  us.  We  remit  this  impiety  to  your  schoolmen,  from 
tehom  this  poison  first  flowed.  For  the  inheritance  is  given  of  faith  accord- 
ing to  grace.  The  Sacraments  are  signs  to  be  reverenced  of  the  Divine 
favour,  they  are  noble  memorials  of  our  religion,  they  are  most  perfect  tes- 
timonies of  our  salvation.  But  if  you  cannot  be  contented  with  these 
praises. of  the  Sacraments,  heap  up  more,  to  your  liking;  we  will  willingly 
admit  of  them ;  if  only  you  do  not  affix  the  grace  of  God  of  necessity  to 
these  signs.  For  we  are  not  saved  by  the  reception  of  the  Sacraments.  But 
if  we  shall  confess  with  our  mouth  the  Lord  Jesus,  and  shall  believe  in 
our  hearts  that  God  hath  raised  him  from  the  dead,  by  that  of  itself  we 
shall  be  saved.  The  Emperor  Julian  was  baptized  into  the  name  of  Christ, 
and  yet  he  died  in  open  blasphemy.  Judas  Iscariot  fed  upon  the  Sacra- 
ment of  the  Eucharist,  and  yet  he  passed  from  the  table  directly  to  the 
enemies  of  the  Lord  Jesus,  and  betrayed  the  innocent  blood.  What  need 
is  there  of  many  words  ?  The  Sacraments  are  most  precious  signs  of  the 
Divine  favour,  but  they  do  not  obtain  the  Divine  favour.  The  Sacraments 
are  excellent  memorials  of  piety,  but  they  do  not  produce  piety.  He  who 
boasts  must  not  boast  in  the  Sacraments,  but  in  the  Lord.  Since  we  are 
of  God  in  Christ  Jesus,  who  of  God  is  made  unto  us  wisdom,  and  righte- 
ousness, and  sanctification,  and  redemption."* 

No  oue  can  doubt  what  is  the  doctrine  of  the  words  I  have 
here  given  in  Italics. 

•  Sed  instas,  et  scire  vis,  quid  ant  Sacramenta.  Si  scis,  et  dissimnlas,  cur 
inre  seria  jocari  libet ;  si  igsoras,  cnjusmodi  te  Theologum  statuam,  qiii  religionk 
elementa  aon  tenes ! '  Imo,'  inquis, '  in  sacramentis  scholastlcis  oon  bsereo,  vestrM 


EFFECTS    OF   BAPTISM    IN   IlfFANTS. 


DR.  ROBERT  SOME,  1582 : 

\  Master  of  Peter  House  College,  Cambridge,  (on  the  norm- 
nation  of  the  College  confirmed  hif  the  Archbishop  of 
Canterbury,)  from,  1581  to  1608.* 

The  following  extracts  are  taken  fror»  Br.  Some^s  Treatise 
on  the  Sacraments,  published  in  1582. 


ribn  novi  nudas  imagines,  quibus  negatis  Dei  gratiaitt  conciliari.'  PaucissimiB 
Verbis.  Osori,  quot  peccata  !  Nam  primum,  sacramenta  prseter  te  quis  unquam 
imagines  appellavit  ?  Signa  quidani  rerum  sacrarum,  alii  notas,  nonnulli  arra- 
bones  nostrae  salutis,  nonnulli  tesseras,  et  alii  aliter.  Sed  imagines  in  sacramentia 
tn  primus  es  architectatus.  Verum  in  verbis  faciles  simus,  licet  tu  sis  in  illis  saep» 
morosissimus,  res  persequamur.  '  Nudas  imagines  a  nosfris  pro  sacrameati* 
afferri.'  Quomodo  iiudas,  O  Hieronyme-!  Cum  Augustino  consentimus,  sacra- 
menta rerum  sacrarum  esse  signa :  vel  aliter :  esse  signa  visibilia  gratia;  nott 
visibilis.  Dabis  enim  mihi  earn  veniam  verborum,  quam  tu  ipse  tibi  sumis, 
Concedimus,  in  baptismo  nos  ad  setemam  vitam  regenerari.  Largimur  in  Eucha- 
ristia  dominum  Jesum  spiritu  et  fide  credentibus  vere  exhiberi.  Quibus  omnibus 
efBcitur,  nostros  sacramenta  pro  nudis  signis  non  accipere,  sed  pro  rebus  effica- 
cissimis,  pro  rebus  divinissimis,  pro  rebus  ad  salutem  nostram  prorsus  necessariis, 
Mysteria  sacrosancta  sunt  nostrae  religionis,  instmmenta  ccelesti  gratise  sunt  cer- 
tissima:  nee  tamen  Dens  Pater,  qia  nos  ex  luto  finxit,  instrumentis  suis  est 
alligatus,  nee  creaturis  mancipatus :  sed  miseretwr  quorum  misereri  vult,  et  peccata 
nostra  condonat,  non  propter  sacramenta,  sed  propter  se.  Postremo,  non  ex  sac- 
ramentis,  sed  donum  Dei  est  vita  letema  per  Jesum  Christum.  Nos  igitur  com- 
mentitias  et  nudas  imagines,  tanqtiam  otiosa  cerebri  tui  somnia  respuimus  et 
repudiamus,  et  veris  sacramentis  utimur,  ut  rebus  sacratissimis,  ut  fidei  pignoribus 
et  obsidibus  nostrae  salutis:  nee  tamen  illis  tantem  trihuimns,  ut  per  ilia,  tan- 
quam  per  canales,  ex  opere  operato,  gratia  Dei  necessario  in/undatur.  Hanc  impie- 
totem  ad  scholasticoa  tuos  relegamus,  unde  virus  7u>c  primum  dimanavit.  Nam 
■z  FIDE  datur  hasreditas  secundum  gratiam.  Sacramenta  divini  favoris  signa 
sunt  veneranda,  religionis  nostrse  monumenta  sunt  magnifica,  testimonia  sunt 
nostriB  salutis  perfectissima.  Quod  si  non  poteshis  sacramentorum  laudibus  esse 
contentus,  plures  accumula,  tuo  arbitrartu;  libenter  admittemus  :  modd  Dei  gra- 
tiam his  signis  necessario  non  affigas.  Non  enim  perceptione  Sacramentorum 
$ervarmtr.  Sed  si  confessi  fuerimus  ore  nostro  dominum  Jesum,  et  credideremus 
in  cordibus  nostris,  quod  Deus  ilium  excitavit  e  mortuis,  eo  uno  salvi  erimus. 
Julianus  Imperator  in  Christi  nomen  baptizatus  fuit,  et  tamen  in  aperta  blasphe- 
mia  mortuus  est.  Judas  Iscariotes  Eucharistire  sacramento  vescebatur,  et  tamen 
a  mensa  statim  ad  iiiimicos  Domini  Jesu  traneilnit,  et  sanguinem  innoeentem  pn> 
didit  Quid  multis  opus  est  ?  Sacrao:>enta  signa  sunt  pretiosissima  divini  favoris, 
ted  divinum  favorem  non  conciliant.  Sacramenta  sunt  egregia  pietatis  monu- 
menta, sed  pietatem  non  efficiunt.  Qui  glonatur,  non  in  sacramentis  glorietur,  seid 
m  Domino.  Quoniam  ex  Deo  nos  sumua  in  Christo  Jesu,  qui  factus  fuit  nobia 
sapientia  a  Deo,  justitiaque,  et  sanctlficatio,  et  redemptio.  (Lib.  2,  fol.  88,  39.) 
,    *  See  Le  Neve's  Fasti,  p.  421. 


EFFECTS  OF   BAPTISM    IN   INFANTS.  361 

"  Circumcision  was  to  the  Israelites  a  sacrament  of  regeneration :  Bap- 
tism is  so  to  us.  By  circumcision,  the  Israelites  were  incorporated  into  God's 
risible  Church :  so  are  we  by  baptism.  Circumcision  was  to  them  a  sign 
of  God's  covenant :  so  is  baptism  to  us."  (R.  Some's  Godly  and  Short 
Treatise  of  the  Sacraments.  Lend.  1582.  16mo.  B  7.  The  book  is  not 
paged.     Trin.  Coll.  Cam.  Libr.  G.  13,  38.) 

"  The  sign  must  not  be  confounded  with  the  thing  signified  in  the  sacri- 
fice [sacrament.]* 

"  For  not  every  one  that  receiveth  the  sign  is  partaker  of  the  thing 
signified.  This  is  clear  in  Simon  Magus  for  baptism,  and  in  the  traitor 
Judas  for  the  Lord's  Supper. 

"  The  water  of  baptism  is  one  thing:  the  blood  of  Christ  signified  by 
the  water  is  another  thing :  the  water  purgeth  our  bodies,  Christ's  blood 
purgeth  our  souls:  without  partaking  of  baptism  (so  that  contempt 
be  absent)  we  may  be  saved,  without  Christ's  blood  we  can  never  be 
saved. 

"  The  bread  of  the  Sacrament  is  one  thing,  the  body  of  Christ  is 
another  j  the  bread  entereth  only  into  the  bodily  mouth,  Christ's  flesh 
entereth  only  into  the  soul :  without  eating  the  bread  of  the  sacrament  (so 
that  contempt  be  absent)  we  may  be  saved,  without  eating  of  Christ's 
flesh  we  can  never  be  saved. 

"  It  is  miserable  bondage  of  the  soul,  to  take  the  signs  (in  the  sacrftii 
ments)  for  the  things  signified  by  them.  (Aug.  de  doct.  Christ,  lib.  5^ 
cap.  5.) 

''  I  confess  that  the  name  of  the  thing  signified  is  given  sometime  to  the 
sign.  Circumcision  is  said  to  be  the  covenant  between  God  and  Abraham 
(Gen.  ch.  17,  ver.  10,)  when  notwithstanding  it  was  not  the  covenant  but 
the  sign  of  God's  covenant.  The  Lamb  is  called  the  Lord's  Passover 
[Exod.  ch.  12,  ver.  11.,]  but  the  Lamb  was  not  the  passage  itself  [of  the 
Israelites  out  of  Egypt]  but  remembered  unto  them  the  benefit  of  that 
great  deliverance  of  theirs  out  of  Egypt.  The  bread  in  the  Lord's  Suppei* 
is  called  the  body  of  Christ,  but  it  was  only  a  figure  and  sign  of  Christ's 
body  :  [Aug.  contra  Adimant.  cap.  12.]  and  yet  the  worthy  receiver  which 
brings  faith  and  repentance  with  him  to  the  Lord's  Supper,  is  partaker  as 
of  the  bread  and  the  wine,  so  of  the  body  and  blood  of  the  Lord  Jesus." 
[Ib.B8,  C  1.] 

"  The  sacramental  signs  offer  grace  unto  all,  but  do  not  of  their  owii 
nature  confer  grace  unto  all  that  do  receive  them. 

"  Many  have  been  partakers  of  the  sacraments,  which  notwithstanding 
were  very  ungracious.  Many  of  the  Jews  received  circumcision  of  flesh 
without  circumcision  of  the  heart.  Simon  Magus  received  baptism  but  not 
regeneration :  Judas  received  the  bread  of  the  supper,  but  not  the  body  of 
Christ. 


•  The  "  Table"  at  the  beginning  '« shows  that  sacrifice  "  is  a  typograjAissI 
eiTatam  for  "  sacrameni" 


362  EFFECTS  OF  BAPTISM    IN    INFANTS. 

*'  The  Sacraments  do  bring  to  pass  that  which  they  do  figure,  only  in  tht 
elect.     (Aug.  de  bapt.  parvul.)* 

"  We  neither  do  nor  may  attribute  forgiveness  of  sins  to  the  external 
element  otherwise  than  instrumentally.  We  must  by  no  means  say  that 
grace  is  contained  essentially  in  the  Sacraments,  as  water  in  a  vessel,  or  as 
medicine  in  a  box,  but  the  Sacraments  are  said  to  contain  grace,  because 
they  be  signs  of  grace. 

"  It  is  a  certain  truth  that  the  Sacraments  do  always  retain  their  nature. 
Baptism  is  a  laver  of  regeneration.  (Tit.  ch.  3.  ver.  5.)  The  Lord's 
Supper  is  the  communion  of  Christ's  body  and  blood,  (1  Cor.  ch.  10,  ver. 
16,)  though  no  spark  of  faith  remained  in  the  world  :  but  we  receive  not 
the  grace  which  is  offered  by  the  Sacraments,  unless  we  bring  faith  to  the 
partaking  of  the  Sacraments. 

"  If  any  ask  me,  why  the  infants  of  the  faithful,  which  have  not  faith, 
are  presented  to  baptism,  I  answer,  that  though  they  have  not  faith,  yet 
they  are  under  God's  covenant,  whereof  baptism  is  to  us  a  sure  warrant 
and  confirmation. 

"  Objection.  The  Church  is  cleansed  by  the  washing  of  water  through 
the  word,  (Eph.  ch.  5,  ver.  26,)  therefore  baptism  doth  confer  salvation. 

"  Answer.  The  apostle  joins  together  the  word  of  life  and  the  washing 
of  water  ;  as  if  he  should  say,  by  the  Gospel  the  message  of  our  washing 
and  sanctification  is  delivered  unto  us,  and  by  baptism  the  same  message 
is  sealed  up  unto  us."  (lb.  C  2,  C  3.) 

"  The  Sacraments  are  not  naked  and  bare  signs. 

"  In  baptism,  the  efficacy  of  God's  Spirit  is  present  to  wash  and  regene- 
rate THOSE  WHICH  APPERTAIN  UNTO  GoD. 

Hf  "W  ^  *  tP  tS"  w 

"  The  Sacraments  are  not  bare  signs,  because  we  have  the  Lord's  insti- 
tution :  they  are  seals  of  righteousness  and  tokens  of  grace,  they  are  sure 
warrants  of  God's  promises,  whereby  God  bindeth  himself  unto  us  and  we 
likewise  stand  bound  to  his  Majesty,  so  that  God  is  our  God  and  we  are  his 
people."  (lb.  C  3,  C  4.) 

"  God's  children  receive  great  benefit  by  baptism,  for  all  that  are  bap- 
tized into  Christ  have  put  on  Christ.     (Gal.  c.  iii.  v.  xxvii.)"     (lb.  C  5.) 

"  It  is  a  common  and  a  very  sound  speech,  that  not  the  want,  but  the 
contempt  of  baptism  bringeth  condemnation."  (lb.) 

"  What  good  we  receive  by  the  Sacraments. 

"  We  are  put  in  mind  by  the  Sacraments  of  Christ's  inestimable  bene- 
fits, which  by  the  laver  of  water  purgeth  us  in  baptism,  and  by  his  flesh 
feedeth,  and  by  his  blood  refresheth  our  souls  in  the  Lord's  Supper  :  our 
faith  is  confirmed  and  increased  by  the  Sacraments :  we  are  by  them  stirred 
up,  to  perform  great  duty  and  thankfulness  to  Almighty  God ;  we  are 
severed  by  the  Sacraments  (as  by  a  partition  wall)  from  all  such,  as  are  not 

•  The  reference  here  is  to  the  passage  quoted  by  Peter  Lombard  aa  from 
Augustine,  but  which  is  not  now  to  be  found  in  any  printed  edition  of  his  works. 
The  quotation,  however,  equally  illustrates  Dr.  Some's  view. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  363 

entered  into  the  profession  of  Christianity,  and  we  are  by  the  Sacraments 
more  surely  linked  together  amongst  ourselves."  (lb.  C  7.) 

"  Baptism  is  a  Sacrament  of  regeneration  consisting  of  water  and  the 
Spirit  by  the  word  of  God,  whereby  we  have  forgiveness  of  sins  and  ever- 
lasting life  according  to  Christ's  promise. 

"  The  infants  of  the  Israelites  were  circumcised  when  they  were  eight 
days  old :  our  baptism  is  come  into  the  place  of  their  circumcision.  .  .  . 

"The  children  of  the  faithful  are  holy,  [1  Cor.  c.  vii.v.  14,]  they  are 
under  God's  covenant  [which  covenant  is  contained  in  these  words,  I  will 
be  thy  God  and  the  God  of  thy  seed.  Acts  ch.  ii.  ver.  39,]  therefore  they 
may  not  be  barred  from  baptism,  which  is  a  seal  of  God's  covenant." 
[lb.  C  8.] 

"  All  that  die  before  baptism  are  not  danrned,  because  we  are  Christians 
before  we  are  baptized. 

"  Abraham  was  justified  before  he  was  circumcised;  otherwise  circum- 
cision could  not  have  been  called  by  Saint  Paul  a  seal  of  the  righteousness 
of  faith.     [Rom.  ch.  iv.  ver.  11. ;  Acts  ch.  2,  ver.  38,  39.] 

"  God's  promise  belongs  to  Christian  infants  before  their  baptism  [other- 
wise baptism,  which  is  a  seal  of  this  promise,  should  be  denied  them:] 
therefore  they  are  children  of  the  promise,  and  consequently  Christians 
before  they  are  baptized. 

"If  infants  dying  before  baptism  are  damned,  two  gross  absurdities 
would  follow  :  first  the  salvation  of  our  infants  should  rest  not  upon  God's 
covei^ant,  which  is  the  groundwork  of  our  salvation,  but  upon  the  seal  which 
is  put  to  the  covenant :  secondly,  the  salvation  and  damnation  of  infants 
should  consist  in  the  diligence  and  negligence  of  their  parents,  &e. 

"  Baptism  was  ministered  in  Thessalia  only  on  Easter  day,  and  in 
Carthage,  in  Tertullian's  time,  only  at  Easter  and  Whitsuntide.  (Socrat. 
lib.  5,  cap.  22.  Tertull.  de  Baptis.)  If  the  infants  of  the  faithful  be  not 
Christians  before  their  baptism,  what  shall  we  say  of  the  infants  of  Thes- 
salia and  Carthage,  which  died  before  Easter  ? 

"  The  Papists  themselves,  when  they  baptize  one  of  years,  ask  these 
questions  of  him  before  his  baptism :  Dost  thou  believe,  dost  thou  renounce 
the  devil?  The  party  answers,  I  believe,  I  renounce  the  devil.  Whereby 
it  is  clear,  that  he  either  is  indeed,  or  at  the  least  is  esteemed  of  them  to 
be  a  Christian  before  he  is  baptized,  and  so  consequently  admitted  by  them 
to  the  partaking  of  that  Sacrament. 

"  Plain  men  of  the  country  do  mark  only  those  sheep  for  their  own, 
which  they  either  know  or  at  the  least  do  take  to  be  their  own.  Baptism 
is  one  of  God's  seals.  The  Church  doth  only  mark  those  with  this  seal, 
whom  they  either  know  or  at  the  least  do  take  before  the  administration 
of  baptism  to  be  God's  lambs  and  sheep.  If  they  which  are  ofiered  to  bap- 
tism, are  God's  sheep  and  lambs  before  their  baptism,  it  is  a  clear  case  that 
they  are  Christians  before  they  are  baptized,  and  consequently  that  baptism 
is  not  the  cause  but  a  seal  of  our  conjunction  with  Almighty  God. 


964  EFFECTS    OF    BAPTISM  IN    INFANTS. 

"  Objection.  Except  a  man  be  born  of  water  and  of  the  Spirit,  he  can« 
not  enter  into  the  kingdom  of  God.  (John  ch.  3,  ver.  5.) 

"  Answer.  If  we  understand  this  of  baptism,  what  shall  we  say  of  the 
Emperor  Valentinian  which  went  to  Ambrose  the  Bishop  of  Mediolanum 
to  be  baptized,  and  was  slain  in  his  journey  before  he  came  to  Ambrose : 
shall  we  condemn  him  for  want  of  baptism,  because  Christ  said  to  Nico- 
demus.  Except  a  man  be  born,  &c.  ?  This  dealing  were  very  peremptory. 
If  answer  be  made,  that  Valentinian's  desire  of  baptism  is  a  sufficient  de- 
fence,  I  grant  it  was  so :  and,  if  the  Emperor's  desire  keep  him  out  of  the 
compass  of  condemnation,  why  may  not  God's  promise  be  sufficient  to  de- 
liver the  infants  of  the  faithful  from  condemnation  if  they  die  unbaptized  : 
for  not  the  want  but  contempt  of  baptism  doth  condemn  us.  Besides  our 
Saviour  Christ's  speech  was  with  Nicodemus,  which  was  of  good  years, 
and  might  have  at  his  pleasure  the  use  both  of  water  and  a  minister  for 
this  godly  purpose. 

"  Question.  If  the  infants  of  Christians  be  under  God's  covenant  before 
they  be  baptized,  their  baptism  seems  to  be  superfluous :  why  are  they 
baptized  ? 

"Answer.  God's  commandment  must  be  fulfilled.  He  commanded 
both  circumcision  and  baptism,  and  punished  the  contempt  of  circumcision 
sharply  in  the  Israelites,  and  will  punish  the  contempt  of  baptism  grievously 
in  us.  Besides  God's  promise  which  pertaineth  to  our  infants  (Acts  ch.  2, 
ver.  38,  39.)  must  be  confirmed  with  the  outward  seal  of  baptism,  that  we 
may  be  always  mindful  of  God's  promise.  Lastly,  the  godly  prayers  of  the 
minister  and  of  them  which  oiFer  the  child  to  baptism,  do  greatly  profit  the 
infant,  and  the  congregation  which  is  then  present  at  the  administration  of 
baptism  receives  some  instruction  touching  their  salvation."  (lb.  D  2 — D  5.) 

Maintaining  that  "baptism  must  not  be  iterated,"  he  ob- 
serves,— 

"  To  be  once  regenerate,  and  to  have  once  entered  into  Christ's  Church, 
is  sufficient,  neither  is  any  of  God^s  elect  cast  out  at  any  time :  for  he  that 
is  once  endued  with  the  spirit  of  sanctification  is  always  endued  with  the 
tame  spirit  of  sanctification.     My  reasons  are  these. 

"The  gifts  and  calling  of  God  are  without  repentance.  (Rom.  ch.  11, 
ver.  29.) 

"  The  word  of  God  whereby  we  are  regenerate,  is  immortal  seed,  (1  Pet. 
ch.  1,  ver.  23,)  that  is  to  say,  never  dieth  in  his  children.  The  shield  of 
faith  may  be  wounded,  but  it  cannot  be  stricken  through, 

"  Whatsoever  is  born  of  God  sinneth  not,  for  his  seed  remaineth  in  him, 
neither  can  he  sin,  because  he  is  born  of  God.  (1  John,  ch.  3.  ver.  9,  and 
ch.  5.  ver.  18.)  The  Apostle  John  meaneth,  not  that  sin  dwelleth  not  in 
God's  children,  but  that  it  hath  not  dominion  over  them :  and  therefore 
Paul  saith  not,  Let  not  sin  dwell,  but,  Let  not  sin  reign  in  your  mortal 
bodies.    (Rom.  oh.  6,  ver.  12.) 

"  David  dealt  very  strangely  with  Unas  and  with  the  Lord's  army :  (2 


EFFECTS    OF   BAPTISM   IN   INFANTS.  365 

Sam.  ch.  11,  ver.  4,  15,  24.)  his  faith  seemed  to  be  quenched,  but  he  was 
not  clean  spoiled  of  all  sparks  of  grace  :  there  remained  as  it  were  a  quick 
coal  in  the  ashes :  otherwise  the  prophet  Nathan  had  not  so  easily  and 
speedily  awaked  him.  (2  Sam.  ch.  12,  ver.  13.) 

"  Christ's  resurrection  is  a  notable  pillar  of  our  faith,  and  the  very  lock 
and  key  of  all  religion.  The  Apostle  Thomas  doubted  so  much  of  it,  that 
he  uttered  these  words :  Except  I  see  in  his  hands  the  print  of  the  nails, 

&c (John  ch.  20,  ver.  25.)     This  sin  of  Thomas  was  so  gross,  that  it 

might  be  felt  with  the  fingers ;  and  yet  faith  was  not  clean  extinguished  in 
him,  as  appeareth  by  his  answer  to  Christ,  My  Lord  and  my  God.  (John 
ch.  20,  ver.  28.) 

"  They  which  think,  that  they  are  utterly  void  of  God's  Spirit  in  whom 
the  fruits  of  the  Spirit  do  not  always  appear,  are  like  unto  them  which  think 
there  is  no  fire  where  there  is  no  fiame,  and  that  trees  are  dead  in  winter, 
because  they  bring  forth  neither  fruit  nor  leaves  in  winter,"  (lb.  D  7, 
D8.) 

DR.   JOHN   PRIME,   1582; 

Fellow  of  New  College,  Oxford ;  and  Vicar  of  Adderbury. 

The  following  extracts  are  from  Dr.  Prime's  Treatise  on 
the  Sacraments,  published  in  1582. 

"  A  Sacrament  is  a  sensible  sign  to  the  eye,  instituted  of  God  to  be  con- 
tinued in  his  Church,  for  the  further  assurance  and  increase  of  spiritual 
grace  in  the  faithful.  Of  which  sort  is  Baptism  and  the  Supper,  and  only 
these  two,  even  as  they  are  jointly  specified  by  the  Apostle  to  the  Corin- 
thians. (1  Cor.  X.) 

"  In  the  general  may  be  observed  these  four  notes  chiefly.  1 .  The  insti- 
tution to  be  of  God.  2.  The  sign  visible  in  sense  and  resemblance  conve- 
nient. 3.  The  graces  secret  and  mystical,  but  singular  benefits  to  the  faith- 
ful man.  4.  The  continuance  is  the  Church's  duty,  rightly  to  use  and  to 
enjoy  his  ordinances  as  beseemeth  the  Church  of  God. 

******* 

"  Every  Sacrament  hath  ever  these  two  members,  the  outward  sign  and 
the  inward  grace,  and  without  the  sign  is  no  grace  sacramentally  signified 
at  any  time,  neither  is  the  show  of  a  sign  suflicient,  it  must  be  material 
and  able  in  a  convenient  proportion,  to  demonstrate  and  declare  to  man's 
frail  capacity,  the  grace  implied  and  signified,  as  shall  better  appear  in  the 
specials  afterward. 

"  The  signs  barely  looked  upon  in  themselves,  they  are  base  matters, 
earthly  elements,  common  and  ordinary :  but  put  once  the  prince's  stamp  to 
the  metal,  the  seal  to  the  wax,  the  wax  and  seal  to  the  Lord's  promise,  the 
ca.se  is  altered.  For  earthly,  common,  and  usual  elements,  that  a  little 
before  were,  do  put  now  upon  them,  and  are  endued  with  divine  considera- 
tions :  yet  still  in  substance  remaining  the  same,  but  in  efficacy,  virtue, 
service,  ends,  signification  and  representation  of  graces,  base  things  become 


366  EFFECTS   OF   BAPTISM   IN   INFANTS. 

beautiful  and  marvellous,  being  thus  sequestered  by  God  himself  to  so  high 
and  holy  purposes,  and  therefore  are  usually  termed  by  the  very  names  that 
the  graces  themselves  are  called  by.  And  this  is  also  a  common  rule 
amongst  the  Fathers.  See  it  so  in  examples  out  of'the  Scriptures.  Circum- 
cision is  the  covenant,  the  Lamb  the  Passover,  the  ark  the  Lord,  Baptism 
our  burial,  Christ  the  rock,  the  Bread  his  body,  the  Cup  his  blood,  because 
the  analogy  of  these  things  is  lively,  the  proportion  plain,  the  signs  signifi- 
cantly ordained  of  God :  and  being  thus  uttered,  they  more  affect  our  faith, 
and  touch  our  affections.  ^ 

"  Thirdly,  the  graces  (that  is,  the  inward  part  of  the  Sacraments)  are 
though  singular  in  consolation,  yet  secret  in  the  mystery  of  their  operation. 

God  worketh  how  he  listeth,  and  on  whom  he  pleaseth The 

graces  we  reap  and  receive  by  Christ  in  the  Sacraments  (so  great  and  gra- 
cious are  they)  they  may  be  termed  graces  of  graces :  as  namely,  remission 
of  sins,  imputation  of  righteousness,  sanctification  of  life,  and  a  special  ap- 
plication of  our  Saviour  Jesus.  Neither  yet  for  all  this  {which  is  diligently 
to  be  noted)  do  we  tie  or  bind  his  goodness  so  hereby,  that  he  must  needs  work 
with,  or  cannot  work  without,  these  means,  by  his  Spirit,  the  salvation  of 
them  whom  he  had  chosen  and  destinated  to  eternal  life  before  all  worlds. 
....  Salvation  is  neither  kneaded  into  the  dough,  nor  mingled  with  water, 
no  more  than  with  the  word,  which  is  as  Hierom  (in  Psal.  147.  iii.  cap. 
eccle.)  saith  more  truly  Christ,  but  proceedeth  from  God,  and  is  conveyed 
by  ordinary  means  of  either  word  or  outward  signs,  where  they  are  not 
contemned,  but  may  conveniently  be  had,  and  are  reverently  used  as  they 
ought."  (J.  Prime's  Treatise  on  the  Sacraments.  Lond.  1582.  16mo.  fol. 
A  4,  A  7,  A  8,  B  1.  The  pages  are  not  numbered.  Cambr.  Univ.  Libr.  G 
15.  80.) 

But  when  proceeding  to  speak  of  Baptism  generally  he 
has  no  hesitation  in  describing  it  as, — 

"  The  Sacrament  of  regeneration  in  water,  whereby  our  sins  are 
cleansed,  we  clad  with  Christ,  endued  with  his  Spirit,  our  names  entered 
among  the  number  of  Christian  professors,  in  the  name  of  the  blessed 
Trinity."  (lb.  fol.  B3.X 


DR.  WILLAM  FULKE.     1583—1589. 

Master  of  Pembroke  College,   Cambridge,  from  1578  till 
his  death  in  1589. 

Dr.  Fulke's  general  view  of  the  character  of  the  Sacra- 
ments may  be  seen  from  the  following  passage, — 

"That  the  Sacraments  help  nothing  toward  our  salvation,  is  another 
of  Martin's  slanderB,  no  assertion  of  ours.     For  seeing  we  hold  that  the 


I 
EFFECTS  OF  BAPTISM   IN   INFANTS.  367 

Sacraments  are  seals  of  God's  promises,  to  confirm  our  faith  by  which  we 
are  justified  before  him,  how  can  we  affirm  that  they  help  nothing  to  sal- 
vation."* '    ' 

Bat  he  has  spoken  elsewhere  more  expressly  on  the  particu- 
lar point  which  is  the  subject  of  our  present  inquiry. 

In  his  Confutation  of  the  Annotations  on  the  New  Testa- 
ment by  "the  Papists  of  the  traiterous  Seminarie  at  Rhemes,'* 
first  published  in  1589,  he  thus  speaks  on  the  subject  of  Bap- 
tism. 

On  the  words,  "  "We  are  buried  together  with  him  by  bap- 
tism into  death,"  in  Rom.  vi.  4,  the  Rhemists  had  given  this 
comment: — "Remission  of  sin,  new  life,  sanctification  and 
justification  are  given  by  baptism,  because  itresembleth  in  us 
and  applieth  to  us  in  Christ's  death  and  resurrection,  and 
engraflfeth  us  into  him.''     Upon  which  Dr.  Fulke  remarks, — 

"  Baptism  is  a  seal  of  the  justification  by  faith,  and  therefore  assureth 
us  of  remission  of  sin.  renovation  and  sanctification,  that  God  giveth  unto 
us  being  justified.  The  application  of  Christ's  death,  burial,  and  resurrec- 
tion, is  the  proper  work  of  the  Holy  Spirit,  by  whom  we  are  regenerate, 
which  is  resembled  and  ratified  by  the  external  seal  of  baptism,  which 
testifieth  that  we  are  ingraffed  into  the  similitude  of  his  death  and  resur- 
rection."! 

Again,  on  the  words,  "We  that  are  baptized  &c."  in  verse 
3,  the  Rhemists  gave  the  following  annotation  :  "  That  which 
before  he  challenged  from  the  law  of  Moses  to  faith,  is  now 
attributed  to  baptism,  which  is  the  first  Sacrament  of  our  faith 
and  the  entrance  to  Christian  Religion,  whereby  it  is  plain  that 
he  meaneth  not  only  faith  to  justify,  but  the  Sacraments  also, 
and  all  Christian  Religion,  which  he  calleth  the  Law  of  spirit, 
grace,  and  faith."     On  which  Dr.  Fulke  remarks, — 

"  St.  Paul  ascribeth  our  justification  before  to  faith  without  works, 
therefore  he  doth  not  now  make  baptism  a  cause  thereof:  but  of  the  ends 
and  effects  of  baptism,  he  proveth  that  sanctification  and  renovation  is 
necessary,  for  all  that  are  justified  freely  by  the  grace  of  God,  through 
faith  in  Christ.  The  same  argument  may  be  drawn  from  circumcision,  to 
prove,  that  the  Jews  before  Christ  ought  to  bring  forth  the  fruits  of  sancti- 


*  Defence  of  the  Sincere  and  True  Translation  of  the  Holy  Scriptures  into 
the  English  tongue  against  G.  Martin.    [First  published  in  1583.]  P.  S.  ed.  p.  450. 

f  Fulke's  Confutation  of  Rbemisb  Annotations  on  the  New  Testament.  Lend. 
1817,  fol  p.  458. 


368  EFFECTS   OP  BAPTISM    IN   INFANTS. 

fication  and  renovation.  Yet  the  Apostle  by  express  words  excludeth  cir- 
cumcision from  being  a  cause  of  justification,  because  Abraham  was  justified 
before  he  was  circumcised,  '  Who  is  the  form  of  justification  of  all  men,' 
as  S.  Ambrose  saith.  (Com.  inep.  ad  Gal.  cap.  3.)  And  baptism  succeeding 
in  the  place  of  circumcision,  is  a  seal  of  justification  by  faith,  in  all  Chris- 
tians, as  circumcision  was  in  Abraham,  not  a  cause  thereof.  Neither  can 
justification  before  God  by  baptism,  or  any  works  of  Christian  Religion^  be 
concluded  out  of  this  text."* 

Again,  on  the  following  chapter,  he  speaks  still  more  plainly 
as  to  who  those  are  in  whom  alone  baptism  is  effectual.  The 
note  of  the  Rheraists  on  the  words,  "You  also  are  made  dead," 
in  verse  4,  is  this  : — "  being  now  baptized  and  dead  to  sin,  and 
engraffed  in  Christ's  mystical  body,  you  are  discharged  of  the 
Law  of  Moses,  and  are  free  in  Christ,"  On  which  Dr.  Fulke 
says, — 

"  Baptism  in  the  elect  is  a  seal  of  Iheir  incorporation  and  conformity 
unto  the  death  and  resurrection  of  Christ,  but  not  a  cause  thereof.  For  all 
are  not  incorporate  to  Christ's  mystical  body,  but  only  the  true  members 
thereof."! 

And  the  note  of  the  Rhemists  on  the  words,  "  Newness  of 
spirit,  &c."  in  verse *6,  being, — "By  Baptism  we  have  not 
Christ's  justice  imputed  unto  us,  but  an  inward  newness  of 
spirit  given  us  and  resident  in  us;"  Dr.  Fulke  observes, — 

"  By  faith  we  have  Christ's  justice  imputed  unto  us,  whereof  baptism 
is  a  seal :  and  the  newness  of  spirit  which  is  resident  in  us,  is  the  work  of 
the  Holy  Ghost,  not  of  the  external  act  of  baptism :  for  then  it  should  be  in 
all  that  are  baptized,  but  it  is  only  in  the  elect  of  God.  For  the  repr<h 
bate,  though  they  have  the  external  seal  of  baptism,  yet  they  have  not  renova- 
tion of  the  Spirit,  neither  are  they  regenerate  to  be  God's  children,  for  if 
they  were  his  children,  they  should  be  his  heirs,  Rom.  viii.  17."  J 

It  would  be  easy  to  add  other  passages  to  the  same  effect 
from  Dr.  Fulke's  writings.^  But  the  above  are  too  clear  to 
make  this  at  all  necessary,  and  are  extracted  from  his  latest 
writings. 


•  lb.  p.  464.  f  lb.  p.  456.  %  I^-  P-  467. 

§  See  for  instance  hia  "  Answer  to  a  Popish  Apology,"  p.  84 ;  and  his  "  Con- 
futation of  the  doctrine  of  purgatory,  Ac."  p.  85,  in  "  Two  Treatises  against  the 
Papist*,"  1877,  8vo 


EFFECTS    OF    BAPTISM    IN    INFANTS.  369 

RICHARD  HOOKER,  1597. 

The  name  of  Hooker  is  a  sufficient  introduction  to  any- 
thing that  comes  from  his  pen. 

In  a  preceding  page  we  have  seen  what  his  views  were  on 
the  points  called  Calvinistic,  and  these  are  decisive  (unless  we 
suppose  great  inconsistency)  as  to  his  opposition  to  the  notion, 
that  spiritual  regeneration  is  always  conferred  upon  infants  in 
baptism. 

The  following  passage  however  goes  directly  to  the  point, 
and  while  it  shows  that  he  held  that  original  sin  was  always 
pardoned  in  infants  at  baptism,  clearly  maintains  that  the 
language  of  our  Church  respecting  the  spiritual  regeneration 
of  infants  at  baptism  is  founded  on  the  supposition  that  they 
are  "elect." 

"Were  St.  Augustine,"  he  says,  "now  living,  there  are  which  would 
tell  him  for  his  better  instruction,  that  to  say  of  a  child,  '  it  is  elect,'  and  to 
say  it  doth  believe,  are  all  one,  for  which  cause,  sith  no  man  is  able  pre- 
cisely to  affirm  the  one  of  any  infant  in  particular,  it  followeth  that 
'precisely'  and  'absolutely'  we  ought  not  to  say  the  other.  Which 
*  precise  '  and  *  absolute  terms '  are  needless  in  this  case.  We  speak  of 
infants  as  the  nile  of  piety  alloweth  both  to  speak  and  think.  They  that 
can  take  to  themselves  in  ordinary  talk  a  charitable  kind  of  liberty  to  name 
men  of  their  own  sort  God's  dear  children  (notwithstanding  the  large  reign 
of  hypocrisy)  should  not  methinks  be  so  strict  and  rigorous  against  the 
Church  for  presuming  05  it  doth  of  a  Christian  innocent.  For  when  we 
know  how  Christ  in  general  hath  said  that  of  such  is  the  kingdom  of  heaven, 
whicli  kingdom  is  the  inheritance  of  God's  elect,  and  do  withal  behold  how 
his  providence  hath  called  them  unto  the  first  beginnings  of  eternal  life, 
and  presented  them  at  the  well-spring  of  new  birth  wherein  original  sin  is 
purged,  besides  which  sin  there  is  no  hindrance  of  their  salvation  known 
to  us,  as  themselves  will  grant;  hard  it  were  that  having  so  many  fair 
inducements  whereupon  to  ground,  we  should  not  be  thought  to  utter  at  the 
least  a  truth  as  probable  and  allowable  in  terming  any  such  particular 
infant  an  elect  babe,  as  in  presuming  the  like  of  others,  whose  safety 
nevertheless  we  are  not  absciiitely  ahle  to  warrant."  * 

Here,  no  doubt,  as  elsewhere,!  he  seems  to  maintain  that 
the  infant  is  purged  from  the  guilt  of  original  sin  ;  but  the 
terms  applying  to  it  as  an  "  elect  "  child  are  used  only  in  the 


•  Eccl.  Pol.  V.  Ixiv.  ed.  Keble.  Oxf.  1886,  ii.  398,  899. 

f  lb  bcii.,  and  Answer  to  Christian  Letter  in  Keble's  ed.  Vol.  2,  p.  701. 

24 


370  EFFECTS    OF   BAPTISM    IN    INFANTS, 

spirit  of  charity.     And  true  spiritual   regeneration  Hooker 
believed  to  be  given  only  to  the  elect.* 
Again ;  he  says  that, — 

"  Sacraments ....  contain  in  themselves  no  vital  force  or  efficacy^ 
they  are  not  physical  but  moral  instruments  of  salvation,  duties  of  service 
and  worship^  which  unless  we  perform  as  the  Author  of  grace  requireth,  they 
are  unprofitable.  For  all  receive  not  the  grace  of  God  which 
RECEIVE  THE  Sacraments  OF  HIS  GRACE :  neither  is  it  ordinarily  his  will 
to  bestow  the  grace  of  sacraments  on  any,  but  by  the  Sacraments  ;  which 
grace  also  they  that  receive  by  sacraments  or  with  sacraments,  receive  it  from 
him andnot from  them.-'  f 

And  while  he  speaks  of  baptism  as  "  the  door  of  our  actual 
entrance  into  God's  house,"  and  "  to  our  sanctification  here  a 
step  that  hath  not  any  before  it,"  he  in  the  same  sentence 
takes  care  not  to  represent  it  as  the  first  act  of  grace  towards 
the  child,  by  speaking  of  it  as  "  the  apparent  beginning  of 
life,"  and  as  "  a  seal  perhaps  to  the  grace  of  election  be- 
fore RECEIVED."! 

We  may  thus  at  once  clear  up  Mr.  Keble's  difficulty  as  ta 
Hooker's  views,  expressed  in  his  Preface  to  his  Works,  p.  102. 
After  supposing  that  Hooker  had  a  scruple  about  receiving  the 
fifth  Lambeth  Article,  (for  which  supposition  there  is  no  valid 
ground,)  he  adds, — 

"  It  may  be,  that  when  he  came  to  weigh  more  exactly  his  own  doctrine 
of  the  Sacraments,  he  felt  that  it  could  not  well  stand  with  the  supposed 
indefectibility  of  grace.  For  how  could  or  can  any  person,  beholding  what 
numbers  fall  away  after  baptism,  hold  consistently,  on  the  one  hand,  that 
real  sanctifying  grace  can  never  be  finally  forfeited  ;  on  the  other,  that  it 
is  given  at  baptism?  which  latter  Hooker  unquestionably  holds :  for  these 
are  his  words  (E.  P.  V.  Ix.  2.)  '  Baptism  is  a  sacrament  which  God  hath 
instituted  in  his  Church,  to  the  end  that  they  which  receive  the  same 
might  tliercby  be  incorporated  into  Christ,  and  so  through  his  most  precious 
merit  obtain  as  well  that  saving  grace  of  imputation  which  taketh  away 
all  former  guiltiness,  as  also  that  infused  Divine  virtue  of  the  Holy  Ghost 
which  givelh  to  the  powers  of  the  soul  their  first  disposition  towards  future 
newness  of  life.'  This  is  one  passage  among  many  attributing  to  baptism 
when  not  unworthily  received,  and  therefore  in  all  cases  to  infant  bap- 
tism, no  less  than  justifying  or  pardoning  grace,  together  with  the  first 
infusion  of  that  which  sanctifies.     It  is  for  those  who  suppose  the  writer 


•  See  passages  given  above,  pp.  128,  124. 

\  lb.  cL  Ivii.  §  4  ii.  S29.  X  ^'  ^^'  ^^  §  3-  "•  ''^l' 


EFFECTS  OF   BAPTISM   IN   INFANTS.  371 

«n  tiBCompromising  Calvinist,  to  explain  how  these  representations  can  be 
reconciled  with  Calvin's  doctrine  of  the  absolute  perpetuity  of  justifying 
and  of  the  first  sanctifying  grace.  It  is  not  here  meant  to  deny  that  such 
reconciliation  may  be  possible,  but  the  Editor  has  never  yet  met  with  it. 
And  until  some  way  be  discovered  of  clearing  up  this  difficulty,  it  will  be 
at  least  as  fair  in  the  advocates,  as  they  are  called,  of  free-will,  to  quote 
Hooker's  doctrine  of  the  Sacraments,  as  in  predestinarians  to  insist  on  his 
■doctrine  of  final  perseverance." 

Now  it.  appears  to  me  that  Mr.  Keble's  difficulty  is  easily 
removed.  For  it  arises  from  this,  that  he  has  assumed  a 
principle  as  to  the  universal  worthiness  of  Infants  to  receive 
in  baptism  the  full  baptismal  grace,  which  is  entirely  opposed 
to  Hooker's  system  of  theology,  and  then  interpreting  Hooker's 
statements  by  this  principle,  he  knows  not  how  to  reconcile 
them.  His  conclusion,  that  because  Hooker's  words  attribute 
certain  effects  to  baptism,  "  when  not  unworthily  received," 
■"  therefore  ''  they  attribute  them  "  in  all  cases  to  infant  bap- 
tism,''^ even  "  no  less  than  justifying  or  pardoning  grace,  &c.," 
is  thoroughly  unfounded,  nothing  less  in  fact  than  a  petitio 
principii.  It  is  clear  from  various  passages  in  Hooker's 
works,  that  he  held  that  "  the  elect  "  only  experienced  such 
benefit  from  baptism,  for  he  expressly  maintains  that  such  a 
blessing  is  never  lost.  Mr.  Keble  has  himself  quoted  the  first 
three  passages  of  those  given  above  to  this  effect  from  his 
works ;  and  ttien  somewhat  naively  adds,  "  It  is  not  quite 
clear  why  a  person  holding  such  an  opinion  as  this  should 
scruple  to  receive  the  fifth  Lambeth  Article  :  yet  Hooker  it 
seems  had  such  a  scruple."  It  is  indeed  very  far  from  clear ; 
and  the  fact  is,  that  the  only  ground  which  Mr.  Keble  has  for 
telling  us  that  "  it  seems  "  he  had  a  scruple,  is,  that  in  a 
paper  of  Hooker's,  drawn  up  in  reply  to  the  "  Christian 
Letter,"  and  published  from  the  MS.  in  Trin.  Coll.  Dublin,  by 
Mr.  Keble,  in  his  edition  of  Hooker,  there  is  a  statement  of 
his  views  on  the  subject,  drawn  up  in  eight  brief  articles, 
which  do  not  adopt  the  precise  words  of  the  Larnheth  Articles. 
But  if  Mr.  Keble  will  look  again,  he  will  find  in  the  immediate 
context  of  these  articles  the  passage  which  I  have  quoted 
above  from  that  paper,  as  edited  by  himself,  and  which  I  need 
hardly  say  is  quite  as  strong  as  the  5th  Lambeth  Article 
itself. 


372  EFFECTS  OF   BAPTISM    IN    INFANTS. 

We  may  observe,  however,  that  Mr.  Keble  himself  inter- 
prets his  general  statements  as  to  the  benefits  conferred  by- 
baptism,  as  meaning  that  such  benefits  are  conferred  by  it 
only  "  when  not  unworthily  received." 


DR.  ANDREW  WILLET.     1600. 

Prebendary  of  Ely,  and  afterwards  Chaplain  to  Prince 
Henry,  eldest  son  of  James  I. 

"  Dr.  Willet,"  Chalmers  tells  us,— 

"  Was  usually  called  a  living  library,  from  the  great  extent  of  his  read- 
ing and  of  his  memory.  He  was  also  not  less  admired  as  a  preacher,  not 
only  in  his  parish,  but  at  Court.  He  also  obtained  a  great  degree  of 
celebrity  by  his  numerous  publications,  particularly  his  '  Synopsis  Papismi. 
or  a  General  View  of  Papistry,'  a  work  dedicated  to  the  Queen,  which, 
although  a  folio  of  1300  pages,  passed  through  five  editions,  and  was  much 
admired  in  both  Universities,  and  by  the  clergy  and  laity  at  large,  as  the 
best  refutation  of  Popery  which  had  then  appeared. '^  * 

The  third  edition  of  this  work  was  published  in  1600,  the 
fourth  in  1613,  and  the  fifth  in  1634.  That  of  1634  was  a 
reprint  of  the  edition  of  1613,  and  was  published  after  his 
death,  (which  took  place  in  1621,)  "  by  the  authority  of  bis 
Majesty's  Royal  Letters  Patent,"  as  the  title  states.  In 
this  Patent  it  is  declared,  that  Dr.  Willet  was  "  very  painful 
on  the  behalf  of  the  Church,"  and  that  his  Synopsis  had  been 
"  seen  and  allowed  by  the  Bishops,  in  great  esteem  in  both  of 
the  Universities,  and  much  desired  by  all  the  learned  both  of 
the  Clergy  and  Laity  throughout  the  King's  dominions."t 


•  Chalmers's  Biograpli.  Diet. 

t  Tlie  Patent  is  given  at  length  in  Rymer  s  Fcedera ;  from  which  I  gire  the 
following  extract,  where  the  reader  will  observe  the  language  in  which  the  work 
is  spoken  of. 

*'  De  licentia  speciali  Paulo  Willett  Clerico  pro  impressione  librl  intitulati 
Synopsh  Papismi."  (Pat.  6  Car.  I.  [1630]  p.  11,  n.  27.) 

"  Charles,  <fec.  .  .  .  Whereas  our  well  beloved  subject  Paule  Willet,  Clark, 
Master  of  Arts,  hath  by  his  humble  petition  sliowed  unto  us,  that  hia  late  Father 
Doctor  Willet  deceased,  was  known  to  be  v«ry  painful  on  the  behalf  of  our 
Cliurck,  and  amongst  the  rest  of  his  labors  left  behind  him  a  Book  intituled  Sif- 
nopsia  Papismi,  four  several  times  dedicated  to  our  late  Royal  P^atlier  King  James, 
(of  ever  blessed  memory,)  whose  princely  and  discerning  wisdom  approved  and 


EFFECTS    OF    BAPTISM    IN    INFANTS.  373 

The  following  extracts  are  taken  from  this  edition  of  1634. 

First,  on  the  question,  "  Whetlier  the  Sacraments  be  seals 
of  the  promises  of  God^''  he  thus  speaks. 

To  the  objection  of  Bellarmine,  that  "  if  the  Sacraments 
are  appointed  to  be  seals  of  the  promises  of  God  for  the  in- 
crease and  .strengthening  of  our  faith,  then  children  should 
not  be  baptized  at  all,  because  they  have  no  faith  to  be 
strengthened  ;  "  he  replies, — 

■•  Although  in  children  the  seal  goeth  before,  and  righteousness  of  faith 
followeth  after,  as  Circumcision  was  to  Isaac,  as  Augustine  sheweth,  and 
they  as  yet,  when  they  are  baptized,  have  no  faith  to  make  present  use  of 
the  Sacrament,  yet  when  they  come  to  years  of  discretion,  they  are  provoked 
and  stirred  up,  by  the  remembrance  of  the  seal  of  faith  given  in  Baptism  j 
which  was  indeed  received  but  once,  but  the  use  and  benefit  thereof  remaineth 
all  the  life  long  :  so  that  this  notwithstanding,  the  Sacraments  are  seals  of 
faith,  whether  the  seal  go  before  faith  or  follow  after.''* 

Then  proceeding  to  give  the  doctrine  of  "  the  Protestants  " 
on  this  point,  he  states  it  thus, — 

"  That  the  Sacraments  are  ordained  of  God,  to  be  pledges  and  seals  of  his 
promises  made  unto  us  in  Christ ;  that  as  verily  as  the  external  elements 
Are  applied  to  the  outward  man,  so  our  souls  spiritually  are  refreshed  with 
an  assured  hope  of  the  remission  of  our  sins  in  Christ,  and  so  the  Sacra- 
ments to  be  seals  only  of  the  righteousness  of  faith,  and  not  givers  or 
workers  of  grace  in  us:  it  is  evident  out  of  the  Scripture.  .  .  .  Abraham 
received  the  sign  of  circumcision,  as  the  seal  of  the  righteousness  of  faith. 
Circumcision  then  was  to  Abraham  a  seal  of  the  righteousness  of  faith, 
that  is,  that  he  was  justified  by  faith :  er^o^  so  are  all  other  Sacraments.  ,  . 
{And  then,  replying  to  the  objection,  that  though  it  was  so  in  the  case  of 
Abraham,  who  was  just  before,  yet  it  followeth  not  that  it  was  so  in  all ; 
for  in  Isaac  his  son,  and  so  consequently  in  the  rest,  the  Sacrament  went 

constantly  patronaged  the  same;  and  that  it  hath  been  ieen  and  allowed  hy  the 
Lords,  the  Reverend  Bishops,  and  hath  also  ever  since  been,  in  great  esteem  in 
both  of  our  Universitie»,and  also  mtich  desired  by  all  the  learned  both  of  our  clergy 
and  laity  throughout  our  Dominions  ;  and  that  the  Stationer  who  heretofore  had 
the  copy  thereof,  being  not  able,  or  at  least  not  willing,  to  disburse  or  expend  so 
much  monies  as  the  charge  of  reprinting  the  same  will  require,  hath  utterly 
relinquished  the  same,  and  that  thereupon  few  or  none  at  all  of  the  said  Books 
are  to  be  had  and  gotten  ;  and  that  also,  by  reason  of  the  great  price  and  value 
of  the  said  Book,  many  of  the  clergy  of  this  our  kingdom  are  not  able  to  purchase 
or  procure  the  same ;  wherefore  the  said  Paule  Willet,"  <fec.,  concluding  with 
granting  him  the  '•  privilege  for  the  sole  reprinting  thereof,"  for  21  years.  (Ry- 
mer's  Foedera,  vol.  xix  pp.  161,  162.) 
•  Controv.  xi.  Quest  1.  pt  4.  p.  638. 


374  EFFECTS    OF  BAPTISM    IN    INFANTS. 

before,  and  justice  followed — ^he  adds,  among  other  remarks,]  Althotrgi 
Isaac  with  many  other  were  first  circumcised  and  after  justified,  yet  this  is 
perpetual ;  they  were  no  more  justified  by  circumcision,  than  Abraham,  who 
was  justified  before  he  was  circumcised,  but  by  faith  only :  and  therefore 
the  Sacraments  are  seals  of  the  justice  of  faith,  whether  the  justice  of  faith 
go  before  or  follow  after."* 

Again,  on  the  question,  whether  the  Sacraments  of  them- 
selves do  give  or  confer  grace^''  he  thus  speaks, — 

The  Popish  doctrine,  he  says,  is,  that  "  the  sacramentsr 
give  grace,  ex  opere  operatch,  by  the  work  wrought,  that  is,  by 
force  and  virtue  of  the  work  and  word  done  and  said  in  the- 
Sacrament.  Rhemist.  Act.  22.  sect.  1.  So  that  not  faith  only 
justifieth,  but  the  Sacraments  also,  and  other  works  of  religion. 
Rhemist.  Rom.  6.  sect.  5.  The  Sacraments,  then,  are  imme- 
diate instruments  and  efficient  causes  of  our  justification-,  not 
mediately,  as  they  nourish  and  increase  our  faith,  but  pro- 
perly and  in  themselves^f  &c. 

And  one  of  their  arguments  for  this,  he  tells  us,  is, — ''St. 
Paul  saith,  He  bath  cleansed  bis  Church  by  the  laver  of  water 
in  the  word,  Ephes.  v.  26.  Ergo,  Baptism  is  an  instrumental 
cause  of  our  justification:"  to  which  he  thus  replies, — 

"  It  is  not  unusual  in  the  Scripture  to  call  the  sign  or  Sacrament  by  th© 
thing  signified,  as  Exod.  xii.  11,  the  Paschal  Lamb  is  called  the  Passover^ 
whereas  it  was  but  a  sign  and  memorial  thereof.  So  Baptism  is  called, 
'  The  laver  of  regeneration.'  Tit.  iii.  5,  because  it  is  a  sure  sign  of  our 
regeneration  by  the  Holy  Ghost.  Secondly,  the  Apostle  in  this  place 
expoundeth  himself :  for  he  saith,  tdiat  we  are  washed  by  water  in  the  word : 
that  is.  the  outward  clement  doth  send  and  refer  us  to  the  word  and  the 
promise  of  God,  whereof  it  is  a  seal."| 

He  then  proceeds  to  state  the  doctrine  of  the  Protestant* 
on  this  point  in  the  -following  words, — 

"  The  Sacraments  have  no  power  to  give  or  confer  grace  to  the  receiver : 
[that  is,  he  means,  "o/  themselves^']  neither  are  they  immediate  instru- 
ments of  our  justification:  instrumental  means  they  are  to  increase  and 
confirm  our  faith  in  the  promise  of  God :  of  themselves  they  have  no 
operation,  but  as  tlie  Spirit  of  God  worketh  by  them,  our  internal  senses 
being  moved  and  quickened  by  those  external  objects.  Neither  do  we  say, 
that  the  Sacraments  are  bare  and  naked  signs  of  spiritual  graces :  but  they 
do  verily  exhibit  and  represent  Christ  to  as  many  as  by  faith  are  able  and 

•  Controv.  xi.  Quest.  1,  p»  589^  t  Ibid.  Quest.  2-  pt.  1.  p.  64(k 

X  Ibid  p.  641. 


EFFECTS  OF  BAPTISM  IN  INFANTS. 


375 


meet  to  apprehend  him.  So  to  conclude,  look  how  the  word  of  God  •worketh 
being  preached,  so  do  the  Sacraments ;  but  the  word  doth  no  otherwise 
justify  us,  but  by  working  faith  at  the  hearing  thereof :  so  Sacraments  do 
serve  for  the  increase  of  our  faith.  .  .  .  The  just  shall  live  by  faith :  ergo^  he 
liveth  not,  that  is,  he  is  not  justified  by  any  work  wrought,  as  by  the  sacra- 
ments, but  only  by  faith :  faith  therefore  giveth  life  and  efficacy  to  the 
sacraments.  .  .  .  The  apostle  sheweth,  Rom.  iv.  10,  11.  that  righteousness 
was  imputed  to  Abraham  by  faith,  before  he  was  circumcised,  and  that  cir- 
eiuncision  was  added  afterward  as  a  seal  of  the  righteousness  of  faith :  ergo^ 
as  Abraham  was  not  justified  by  circumcision,  but  by  faith,  no  more  are  we 
by  the  sacraments."* 

On  the  question  "  of  the  difference  of  the  Old  and  New 
Sacraments,"  he  says,  among  other  remarks, — 

"  The  sacraments  of  the  New  Law  are  no  more  able  by  any  efficacy 
in  themselves  to  justify  us,  than  the  sacraments  of  the  Old :  it  is  the  pro- 
perty of  faith  only  to  justify  us,  Rom.  iii.  28,  and  chap.  v.  1 .  '  Being  jus- 
tified by  faith,  we  are  at  peace  with  God.'  Where  it  cannot  le  answered, 
ttiat  faith  justifieth  but  in  part,  for  that  is  perfect  justification  which  worketh 
peace  of  conscience  in  us ;  but  faith  bringeth  such  justification ;  ergo^  it 
justifieth  perfectly.  Therefore  in  this  respect,  the  sacraments  difler  not, 
because  neither  of  them  justify,  but  are  seals  only  of  the  righteousness  of 
faith,  Rom.  xi.  4."t 

"  We  do  hold  and  constantly  affirm  and  teach,  that  the  Fathers  in  the 
Law  received  no  less  the  truth  and  substance  of  Christ  by  faith  in  their 
Sacraments  than  we  do  in  ours :  although  in  respect  of  more  clear  and 
lightsome  signification,  our  Sacraments  do  far  exceed  theirs,  and  so  also 
may  more  lively  stir  up  our  faith :  yet  the  substance  and  effect  both  of 
their  Sacraments  and  ours  was  all  one  and  the  very  same."$ 

"  We  say  not  that  circumcision  caused  remission  of  sins :  for  then  the 
effect  could  not  go  before  the  cause ;  but  that  it  was  a  seal  of  the  righteous- 
ness of  faith,  as  tlie  apostle  saith,  Rom.  iv.  11,  and  of  remission  of  sins: 
and  so  it  may  be,  wliether  righteousness  go  before  circumcision,  as  in  Abra.- 
ham,  or  follow  after,  as  in  Isaac.  So  we  read,  Acts  x.  47,  that  the  Holy 
Ghost  went  before,  and  then  Baptism  followed :  the  thing  signified  appeared 
first,  and  then  the  sign  or  seal  was  added."§  • 

In  noticing  the  view  of  the  Sacrament  of  Baptism  imprint- 
ing a  character  or  badge  npon  the  soul,  he  remarks, — 

"  Baptism  is  not  reiterabie,  that  is,  to  be  iterated  or  repeated,  not  be- 
cause it  leaveth  an  indelible  character  in  the  mind  of  the  baptized,  whi^ 
is  but  a  mere  device  and  fancy ;  but  because,  as  it  sufficcth  once  to  be  bom 


•  Controv.  xi.  quest.  2,  p,  641. 
tlb.p.  6«4. 


t  lb.  pt,  2.  p.  648. 
§  lb.  p.  646. 


37,6  EFFECTS    OF    BAPTISM  IN    INFANTS. 

in  the  flesh,  so  once  to  be  born  again,  and  to  be  regenerated  by  the  Spirit 
{of  the  which  regeneration  Baptism  is  a  seal  and  fledge.)  it  is  sufficient."* 

On  the  question  "  of  the  necessity  of  the  Sacraments,"  he 
remarks, — 

"Though  the  sacraments  being  appointed  for  our  comfort  are  necessary 
and  profitable  as  wholesome  means  to  be  used  for  the  increase  of  our  faith, 
and  much  to  be  desired  and  sought  for:  yet  God  hath  not  laid  such  a  ne- 
cessity upon  any  of  them,  as  that  the  want  of  them  should  cause  hazard 

of  salvation A  necessity  of  the  sacraments  we  grant,  as  also  of  other 

profitable  means,  as  of  preaching  the  word,  of  prayer,  or  the  like :  but  na 
simple  and  absolute  necessity,  as  we  have  said ;  neither  are  the  sacraments 
necessary  at  all  to  any  such  purpose  (being  ordained  for  no  such  use)  as  to 
be  a  means  to  faith,  as  St.  Paul  concludeth,  Rom,  iii.  28,  that  a  man  'is 
justified  by  faith  only,  without  works  of  the  Law  -J  yea,  all  works  what- 
soever are  excluded,  as  destroying  grace.  Rom.  xi.  ver.  6.  The  sacraments 
are  profitable  instruments  to  stir  up  the  gift  of  faith,  and  other  graces  in 
us,  but  not  by  their  proper  work  to  justify  us."t 

Further ;  treating  more  expressly  on  the  subject  of  Bap- 
tism, he  first  takes  up  the  question  "of  the  name  and  defini- 
tion »f  Baptism  ;"  and  he  says, — 

"They  (the  Papists)  define  Baptism  to  be  a  Sacrament  of  regeneration 
by  water  in  the  word :  that  is,  not  which  signifieth  and  sealcth  unto  us  our 
regeneration,  and  assureth  us  of  remission  of  sins;  but  actually  justifieth 
and  regenerateth  us.    Bellarm.  lib.  1.  de  Baptism,  cap.  1. 

"  Argum.  Bcllarmine  groundeth  his  definition  upon  those  words  of  our 
Saviour,  John  iii.  5,  '^ Except  a  man  be  born  of  water  and  the  Spirit : '  and 
Ephes.  V.  26,  '  That  he  might  sanctify  it  by  the  washing  of  water  through 
the  word.'  Hence  ho  would  infer  that  we  are  sanctified  by  the  water  in 
Baptism.     Bellarm.  ibid, 

"  Ans.  It  is  manifest  by  those  places,  where  the  Spirit  and  the  word 
are  joined  to  the  outward  washing  by  water,  that  the  efficacy  is  not  in  the- 
water  but  in  the  Spirit,  and  the  word  or  promise  of  God  which  is  appre- 
hended by  faith :  these  places  prove  that  baptism  is  a  Sacrament,  sign  and 

seal  of  regeneration,  but  no  efficient  Or  working  cause  thereof. If 

they  will  be  tried  by  Tcrtullian,  he  is  against  them :  in  that  book  alleged 
he  saith,  '  quam  fides  impctrat,  obsignata  in  Patre,  Filio,  et  Spiritu  Sancto  : 
which  (washing  away  of  sins)  faith  obtaineth,  being  sealed  in  the  name  of 
the  Father,  Son,  and  Holy  Ghost,  &c.'  He  ascribeth  the  washing  away  of 
■ins  not  to  the  water,  but  to  faith :  and  yet  more  evidently  in  another  place, 
'lavacrum  illud  obsignatio  est  fidei,'  that  lavacre  is  a  sealing  of  faith  : 
'non  ideo  abluimur  ut  delinqucre  desinamus,  sed  quia  desiimus:  quia  corde 
jam  loti  sumus :'  wo  arc  not  therefore  washed  that  we  may  leave  off  to 


*  CoDtroT.  B.  quest.  2,  pt  3,  p.  647.  f  Ibid,  quest.  S,  pt  4,  p.  661. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  377 

■in,  but  because  we  have  left  already,  because  we  are  washed  in  heart,  &c. 
Baptism  then  doth  not  actually  justify  or  regenerate,  seeing  such  as  come  to 
be  baptized,  believed  and  were  regenerated  already. 

"  We  (the  Protestants)  rather,  according  to  the  Scriptures,  define  Bap- 
tism to  be  a  sign  or  seal  of  our  regeneration  and  new  birth,  whereby  we 
are  assured,  that  as  verily  by  faith  in  the  blood  of  Christ  we  are  cleansed 
from  our  sins,  as  our  bodies  are  washed  with  water,  in  the  name  of  the 
Father,  Son,  and  Holy  Ghost ;  so  that  baptism  doth  not  actually  bestow 
remission  of  sins  by  the  work  wrought,  but  is ,  a  pledge  and  seal  of  the 
righteousness  of  faith,  as  Saint  Paul  saith  of  circumcision,  Rom.  iv.  11. 
For  it  is  not  the  washing  of  the  flesh  by  water,  but  the  establishing  of  the 
heart  with  faith  and  grace,  that  saveth  us,  1  Pet.  iii.  21."* 

On  the  question  "  of  the  necessity  of  Baptism,"  he  writes 
thus, — 

"We  acknowledge  no  greater  necessity  in  Baptism,  than  in  the  other 
Sacrament :  both  which  we  grant  to  be  necessary  as  helps  and  props,  and 
profitable  means  to  increase  our  faith  :  but  not  so  simply  necessary,  as  thAt 
without  them  (there  being  no  neglect,  or  contempt  had  of  them)  it  were 

impossible  to  be  saved The  children  of  the  faithful  are  holy  already, 

even  before  they  be  baptized :  for  they  are  within  the  covenant,  and  to  theip 
also  bclongeth  the  promise.  The  Lord  saith,  I  will  be  thy  God,  and  the 
God  of  thy  seed,  Genes,  xvii.  7.  And  Saint  Paul  saith,  that  the  children 
of  the  faithful  are  holy,  1  Cor.  vii.  14.  If  the  Lord  then  be  the  God  also 
of  children,  and  if  they  be  holy,  being  born  of  the  righteous  seed,  how  can 
they  possibly  perish,  although  they  die  unbaptized  ?"t 

"Neither  Circumcision  then,  nor  Baptism  now,  is  a  remedy  against 
original  sin,  but  a  sign  only  and  seal  of  our  spiritual  washing  by  the  blood 
of  Christ."t 

On  the  question  "  of  such  as  are  to  be  admitted  to  Bap- 
tism," he  writes  thus  ; — 

"  Baptism  they  [the  Papists]  say,  giveth  grace  and  faith  to  the  infant 
that  had  none  before.  Rhemist.  Galat.  3.  sect.  6.  This  then  is  their  opinion, 
that  infants,  though  actually  and  fully  they  have  not  faith  as  other  have, 
yet  there  is  a  certain  habit  of  faith  and  hope  infused  into  them  in  Bjiptism ; 
BO  that  partly  they  do  believe  of  themselves,  and  partly  by  the  faith  o[ 
others,  namely,  of  them  that  bring  them  to  Baptism.  Bellarm.  lib.  1,  de 
baptism,  cap.  11. 

^' Argum.  Without  faith  it  is  impossible  to  please  God.  Heb.  xi.  6; 
Rom.  iii.  28.  We  hold  that  a  man  is  justified  by  faith :  ergo,  children,  if 
they  have  no  faith,  are  neither  justified,  neither  yet  do  please  God :  (Ephes. 


*  CJontrov.  xii.  quest.  1.  pp.  661,  662.  t  Ibid,  quest  8.  p.  666. 

X  Cootrov.  xil  quest  3,  p.  667. 


378  EFFECTS    OF    BAPTISM    IN    INFANTS. 

iii.  1.)  Christ  dwelleth  in  our  hearts  by  faith:  but  he  dwelleth  in  chil- 
dren ;  ergOj  they  have  faith.    Bellarm. 

"  Ansiv.  First,  these  places  do  as  well  prove  that  children  have  an  ab- 
solute, perfect,  and  actual  faith  (for  it  is  a  perfect  faith  that  justifieth  us, 
and  maketh  us  acceptable  to  God :)  which  I  am  sure  our  adversaries  ■will 
not  yield  unto.  Secondly,  the  justification  and  salvation  of  children  de- 
pendeth  of  the  free  election  of  God,  Rom.  xi.  11,  that  the  purpose  of  God 
might  remain  according  to  election,  saith  the  Apostle.  And  that  which  faith 
worketh  in  those  that  are  of  understanding,  the  Spirit  of  God  is  able  to 
effect  in  infants,  by  some  secret  way  best  known  to  himself."* 

"  Infants  are  not  justified,  nor  relieved,  or  helped  forward  towards  their 
salvation  by  the  faith  of  their  parents  or  godfathers,  when  they  are  bap- 
tized :  for  the  Scripture  saith.  The  just  shall  live  by  faitli,  Rom.  i.  17,  that 
is,  by  his  own  faith,  not  the  faith  of  another. 

"  Bellarmine  answereth,  that  they  do  not  affirm  that  children  are  justi- 
fied, or  do  live  by  the  faith  of  their  parents,  and  of  others,  but  that  their 
faith  is  profitable  to  the  infants,  being  by  this  means  brought  unto  Baptism, 
and  because  they  do  profess  their  faith  in  Baptism  by  the  mouth  of  others. 
Bellarm.  cap.  11.  propos.  5. 

"  Contra.  First,  that  it  is  a  benefit  to  be  born  of  faithful  parents,  who 
are  careful  to  bring  their  infants  to  be  baptized,  and  to  see  them  well 
brought  up,  we  grant :  but  what  is  this  to  the  state  of  infants  before  God  ? 
Secondly,  the  confession  of  their  faith  by  others  is  profitable,  to  put  them 
afterward  in  remembrance  of  their  solemn  promise  made  in  Baptism :  but 
before  God,  they  are  no  more  helped  by  the  confession  of  another's  mouth, 
•  than  by  the  belief  of  another's  heart :  wherefore  it  is  not  either  the  faith 
of  the  parents,  or  the  confession  of  the  witnesses,  that  supplyeth  the  lack 
of  both  in  infants,  but  the  grace  of  God  inwardly  working.^' -f 

On  the  question,  "Whether  in  Baptism  our  sins  be  clean 
taken  away,"  occurs  the  following  remark  : — 

"  Wherefore  the  elect  in  Baptism  find  remission  of  sins  for  ever,  so  that 
their  sins  are  no  more  imputed  unto  them ;  the  rest  do  not  at  all  obtain 
that  grace?''  % 

Lastly,  on  the  question,  "  Whether  Baptism  serve  only  for 
remission  of  sins  past,  and  not  for  the  sins  also  to  come,"  he 
makes  the  following,  among  other  statements : — 

"  The  external  act  of  Baptism  neither  wipeth  away  sins  going  before, 
nor  coming  after  :  but  it  is  the  inward  working  of  the  Spirit  of  God,  which 
[is]  by  the  virtue  of  Christ's  death  testified  and  showed  forth  in  Baptism, 
that  washeth  away  our  sins.  And  Baptism  is  a  seal  of  remission  of  sins, 
for  the  confirmation  of  our  faith,  even  of  those  which  are  committed  after 

♦  Ibid,  quest.  6,  p.  674.  +  Controv.  xii.  quest.  6.  p.  674. 

X  Ibid,  quest  6.  pt  1.  p.  678.  §  Ibid,  quest.  6.  pt  2.  p.  679. 


EFFECTS    OF   BAPTISM  IN  INFANTS.  379 

Baptism,  as  well  as  of  sins  done  before  :  and  although  the  ceremony  of 
Baptism  be  not  repeated,  yet  the  virtue  of  God's  grace  testified  thereby 
remaincth  to  our  lives  end. 

'■'■  Argum.  1.  Mark  xvi.  16:  'He  that  shall  believe  and  be  baptized 
shall  be  saved.'  We  reason  thus, — Baptism  is  a  seal  of  that  faith  whereby 
men  are  saved,  or  to  the  which  salvation  is  promised :  but  that  faith 
believeth  remission  of  all  sins  both  past  and  to  come :  therefore  Baptism 
also  scaleth  unto  us  the  remission  of  all  our  sins,  going  before  or  following 
after.  And  here  is  no  other  thing  required,  but  for  a  man  to  believe,  and 
to  apprehend  God's  covenant  made  in  Baptism."  * 

"  Argum.  2.  The  promise  of  Baptism  is,  '  That  we  being  justified  by 
his  grace,  should  be  made  heirs  of  eternal  life,'  Tit.  iii.  5,  7.  But  this 
promise  of  justification  is  general  against  all  sins  before  Baptism,  and  after : 
ergo,  so  is  Baptism. 

"  Bellarmine  answereth,  that  justification  by  Christ  is  promised  as  well 
in  the  Eucharist  as  in  Baptism ;  and  therefore  it  followeth  not,  that  they 
■which  after  their  fall  are  justified  by  Christ,  are  justified  by  Baptism. 

"  Contra.  We  grant  that  justification  by  Christ  is  exhibited  in  both 
the  Sacraments,  and  that  both  of  them,  as  Sacraments,  are  remedies 
against  sins  committed  afterward :  so  then  the  argument  thus  followeth 
very  well.  Justification  by  Christ  is  a  remedy  against  all  our  sins  what- 
soever :  Baptism  is  a  seal  of  Justification  by  Christ :  ergo,  it  is  available 
for  remission  of  all  sins.  We  do  not  infer  Baptism  only  as  a  seal  thereof, 
which  Bellarmine  supposeth,  neither  do  we  conclude,  that  Baptism  only  is 
available:  it  is  sufficient  that  Baptism  hath  this  virtue  and  efficacy, 
together  with  other  helps  and  remedies,  as  to  extend  itself  to  the  sins  of 
the  whole  life. 

^^  Argum.  3.  Baptism  is  a  sign  and  seal  of  our  mystical  washing  in 
the  blood  of  Christ :  but  all  our  sins  both  before  and  after  are  washed  away 
by  the  blood  of  Christ :  ergo,  Baptism  doth  assure  us  of  a  perfect  remission 
of  all  our  sins. 

******** 

"  Bellarmine  answereth.  .  .  .  that  Baptism,  though  not  immediately, 
yet  mediately  serveth  to  purge  sins  done  afterward,  because  he  that  is  bap- 
tized, by  that  grace  which  he  received  in  Baptism,  obtaineth  remission  of 
sins.  c.  18,  lib.  1.  de  baptism. 

"  Contra.  First,  neither  do  we  say,  that  Baptism  worketh  immediately, 
for  the  sacraments  are  instruments  and  means  of  grace,  and  so  mediate 
workers.  Secondly,  as  he  confesseth  the  sins  following  to  be  remitted  in 
Baptism,  no  otherwise  are  the  sins  past,  but  by  the  grace  of  Christ  sealed 
unto  him  that  is  baptized  in  baptism.''''  f 

The  doctrine  expressed,  directly  or  indirectly,  in  all  these 
passages,  on  the  subject  of  our  oresent  inquiry,  is  of  course 
too  clear  to  need  any  remark. 

•  Ibid  quest  6  pt  2.  p.  679.  t  Ibid  p.  680. 


380  EFFECTS   OF   ^BAPTISM    IN    INFANTS. 

THOMAS  ROGERS.     1607. 
Chaplain  to  Archbishop  Bancroft. 

The  following  extracts  are  from  his  Exposition  of  the 
Thirty-nine  Articles,  published  with  a  dedication  to  Archbishop 
Bancroft  in  1607,*  and  which  the  Archbishop  directed  all  the 
parishes  in  his  Province  to  supply  themselves  with.f  This 
work,  therefore,  must  be  considered  as  having  had  a  certain 
degree  of  public  authority  given  to  it.  It  is  the  earliest  Ex- 
position of  the  Articles  ever  published. 

From  the  exposition  of  the  25th  Article. 

The  third  proposition  he  deduces  from  this  Article  is  the 
following : — 

'•'  By  the  sacraments  God  doth  quicken,  strengthen,  and  confirm  our  faith 
in  him."  (p.  146.) 

On  which  he  remarks, — 

"Howbeit  this  faith  is  not  necessarily  tied  unto  the  visible  signs  and 
sacraments.     For, 

"  Without  the  sacraments  many  have  lived  and  died  who  pleased  God, 
and  are  no  doubt  saved.  .  .  . 

"  Some  have  faith  for  [afore]  they  receive  any  of  the  sacraments.  .  .  . 

"  Some  neither  afore,  nor  at  tJie  instant,  nor  yet  afterward,  though  daily 
they  receive  the  sacraments,  will  have  faith.  .  .  . 

"  In  some  the  sacraments  do  effectual  work  in  process  of  time,  by  the 
help  of  God's  word  read  or  preached,  which  cngendereth faith:  such  is  the 
estate  principally  of  infants  elected  unto  life  and  salvation  and  increasing  in 
years.'''  (p.  147.) 

*•  There  was  an  earlier  edition  of  the  work  in  1586-1587,  but  there  were 
many  alterations  and  additions  in  the  work  as  published  in  1607  and  dedicated 
to  the  Archbishop.  The  doctrine,  however,  remained  precisely  the  same.  The 
title  of  the  first  edition  was,  "  The  English  Creede,  consenting  with  the  true 
Auncient  Catholique  and  Apostohque  Church  in  al  the  Points  and  Articles  of 
Religion  which  everie  Christian  is  to  knowe  and  beleeve  that  would  be  saved, 
Ac.  Lend.  J.  Windet.  1585."  fol.  The  same.  Part  2.  Lond.  R.  Wahlgrave.  1587. 
fol.  The  First  Part  contains  the  first  XIX  Articles ;  the  Second  Part  contains 
the  remainder.  Tlie  title  of  the  enlarged  edition,  published  in  1607,  with  the 
dedication  to  Archbishop  Bancroft,  and  frequently  reprinted,  is, — "  The  Faith, 
Doctrine,  and  Religion  professed  and  protected  in  the  Realm  of  England  and 
dominions  of  the  same,  expressed  in  XXXIX  Articles,  <fec.,  the  same  Articles 
analyzed,"  Ac  "  Perused,  and  by  the  lawful  authoritie  of  the  Church  of  England 
allowed  to  be  publike."  4to. 

t  See  p.  114  a|K>Te. 


EFFECTS    OF    BAPTISM   IN    INFANTS.  381 

"  Therefore  do  they  err,  which  teach  or  hold,  that 

"They  never  go  to  heaven  which  die  without  the  seals  of  the  covenant; 
80  think  the  Papists  of  infants  which  die  unbaptized, 

"  The  sacraments  give  grace  ex  opere  operato,  and  bring  faith  ex  opere 
operato.  (Test.  Rhem.  An.  Mar.  p.  357.) 

''  The  sacrament  of  Baptism  is  cause  of  the  salvation  of  infants.  (lb. 
An.  1  Pet.  V.21.")  (pp.  147,  148.) 

The  11th  proposition  he  draws  from  this  Article  is, — 

"  All  which  receive  the  sacraments  receive  not  therewithal  the  things 
Bignified  by  the  sacraments."  (p.  159.) 

On  which  he  observes, — 

"We  read  in  the  Holy  Scripture,  that  some  persons  do  receive  the  sacra- 
ments, and  the  things  signified  by  the  sacraments,  which  are  the  remission 
of  sins  and  other  spiritual  graces  from  God.  .  .  . 

"Some  again  receive  the  sacraments,  but  not  the  things  by  them 
signified.  .  ,  . 

"  And  some  receive  not  the  sacraments  at  all,  and  yet  are  partakers  of 
the  things  by  the  sacraments  signified.  .  .  . 

"  Furthermore  it  is  apparent,  how  salvation  is  promised  to  such  as  are 
baptized,  yet  not  simply  in  respect  of  their  baptism,  but  if  they  do  believe 

"The   Papists  therefore  be  in  a  wrong   opinion  which   deliver  that 
"The   sacraments  are   not  only  seals,  but  also  causes  of  grace,  and 
"  The  sacraments  do  give  grace  even  because  they  be  delivered  and 
received,  ex  opere  operate.''  (pp.  159,  160.) 

From  the  exposition  of  the  27th  Article. 
He  considers  this  Article  as  containing  the  following  pro- 
positions : — 

"  1 .  Baptism  is  a  sign  of  profession  and  mark  of  difference  whereby 
Christians  are  discerned  from  other  men  that  be  no  Christians. 

"  2.  Baptism  is  a  sign  or  seal  of  the  regeneration  or  new  birth  of 
Christians. 

"  3.  Infants  and  young  children,  by  the  word  of  God,  are  to  bo  baptized." 
(p.  165.) 

On  the  second  proposition  he  observes, — 

"Baptism of  St.  Paul  is  caltEd  the  washing  of  the  new  birth,  of  others 
the  sacrament  of  the  new  birth,  to  signify  how  they  which  rightly  (as  all 
DO  not)  receive  the  same  (see  afore,  art.  25,  prop.  11)*  are  engrafted  into 

•  The  proposition  here  referred  to  is  one  quoted  above,  namely,  that  "all 
which  receive  the  sacraments  receive  not  therewithal  the  things  signified  by  the 
sacraments," , a  proposition  he  deduces  from  the  25th  Article. 


382  EFFECTS   OF    BAPTISM    Ilf   INFANTS. 

the  body  of  Christ,  as  by  a  seal  be  assured  from  God,  that  their  sins  bo 
pardoned  and  forgiven,  and  themselves  adopted  for  the  children  of  God, 
confirmed  in  the  faith,  and  do  increase  in  grace,  by  virtue  of  prayer  unto 
God. 

"  And  this  is  the  constant  doctrine  of  all  Churches,  Protestant  and 
Reformed."  (p.  167.) 

"  We  also  condemn  the  opinion 

"  Of  the  Russies,  that  there  is  such  a  necessity  of  baptism,  as  that  all 
that  die  without  the  same  are  damned. 

*  *  ***** 

"  And  lastly  of  the  Papists,  who  maintain  that, 

"Baptism  bringeth  grace,  even  ex  opere  operato."  (pp.  167,  168.) 

And  in  his  commentary  upon  the  17th  Article,  deducing 
from  the  Article  the  proposition  that  "  they  which  are  prisdes- 
tinate  unto  salvation  cannot  perish,"  he  observes,— 

"  Wander  then  do  they  from  the  truth  which  think,  That  the  regenerate 
may  fall  from  the  grace  of  God,  may  destroy  the  temple  of  God,  and  bft 
broken  off  from  the  vine  Christ  Jesus."  (p.  74.) 

This  passage  of  course  proves,  that  he  held,  that  all  that 
are  once  spiritually  regenerated  are  saved. 


DR.  THOMAS  SPARKE.     1607. 

The  following  extracts  are  from  a  work  written  to  pro- 
mote unity  and  uniformity,  and  "  seen,  allowed,  and  com- 
manded by  public  authority  to  be  printed  ;"* 

First,  let  us  observe  his  views  of  the  nature  of  Sacraments 
generally,  where  we  shall  fiad  that  he  quite  admits  their 
efficacy  in  the  case  of  worthy  receivers  of  them. 

"  All  Sacraments  by  Christ's  own  ordinance  not  only  signify  the  spiritual 
things  whereof  they  are  Sacraments,  but  also  arc  God's  ordinary  means, 
whereby  he  doth  offer,  deliver,  and  seal  the  delivery  thereof,  to  all  the 


*  Dr.  Sparke  had  appeared  at  the  Hampton  Court  Conference  as  one  of  the 
defenders  of  the  parties  objecting  to  some  parts  of  the  Prayer-Book,  but  satisfied 
•with  the  alterations  then  made  and  the  arguments  tliere  adduced,  he  afterwards 
wrote  the  work  quoted  above  in  defence  of  unity  and  uniformity,  -which  came  out 
under  the  sanction  of  public  authority,  and  therefore  is  of  course  of  considerable 
weight  He  is  spoken  of  by  Wood  (Ath.  Ox.  ii.  189.,)  no  friend  to  his  views,  as 
"a  learned  man  and  solid  divine,"  and  "  much  esteemed  for  his  profoundness, 
gravity,  and  exemplary  life  and  conversation."  More  particulars  respecting  him 
will  be  found  in  my  "  Vindication  of  the  Thirty-nine  Articles,"  2nd  ed  App. 


EFFECTS    OF   BAPTISM    15   IITFAFTS.  383 

•worthy  receivers  of  the  same/"  (Dr.  T.  Sparke's  Brotherly  Persuasion  to 
Unity  and  Uniformity.  Seen  allowed  and  commanded  by  public  authority 
to  be  printed.  Lond.  1607,  4to.  p.  30.  Cambr.  Univ.  Libr.  FL  13.34.) 
"Sacraments  properly  taken  are  not  only  signs  of  some  spiritual  grace, 
but  of  saving  grace  in  Christ  Jesus :  and  they  are  mean-s  also  to  offer,  to 
deliver,  and  to  seal  the  delivery  of  the  same,  to  the  right  receivers  thereof." 
(lb.  p.  74.) 

The  following  passages  will  show  his  view  of  the  meaning 
of  the  Baptismal  Service  for  infants  j  a  view  authorized,  we 
must  recollect,  by  public  authority. 

"Immediately  before  the  act  of  the  baptizing  of  it  [i.  e.  'the  child'], 
the  minister  prayeth  that  whosoever  there  shall  be  dedicated  unto  God  by 
his  office  and  ministry  (meaning  in  baptizing  them)  may  be  endued  with 
heavenly  virtues,  and  everlastingly  rewarded  through  his  mercy :  and  then 
having  baptized  it  or  them,  in  faith  and  hope  that  this  prayer  is  heard,  and 
80,  that  they  are  by,  and  in  baptism,  substantially  and  effectually  dedicated 
unto  God,  Amen  is  said :  after  follows  the  minister's  and  people's  admit- 
tance of  them,  and  singing  of  them,  as  aforesaid :  which  is  nothing  but  an 
approving  of  the  former  dedication  as  much  as  lies  in  them,  and  a  declaring 
of  their  hope  and  expectation  by  that  which  they  do,  that  in  time  they  will 
show  and  manifest  themselves  to  be  dedicated  to  his  service  indeed,  in  faith- 
fully serving  of  him  both  in  belief  and  life."  (lb.  pp.  28,  29.  See  also 
pp.  23,  24.) 

"  Thus  therefore  in  the  name  of  the  child  they,  [the  Godparents]  pro- 
fessing and  desiring,  what  is  it  but,  in  the  true  meaning  of  the  book  in 
christian  charity  and  hope  so  to  do,  for  thftt  they  are  persuaded  that  if  the 
child  were  of  age,  it  would  even  so  do,  profess,  and  desire?  And  therefore 
that  they  in  the  meantime,  do  so  in  the  name  thereof,  in  full  expectation, 
that  when  it  shall,  it  will  account  that  by  them  itself  so  did,  that  so  the 
covenant  betwixt  God  and  it,  may  in  this  Sacrament  stand  ratified  therein. 
And  yet  in  some  sense  according  to  Christ's  saying,  Matth.  18,  it  might 
well  be  defended,  that  such  little  ones  believe  in  him,  as  habitually  they 
are  reasonable,  not  actually :  or  for  that  it  may  well  be  hoped,  they  have 
the  seed  of  faith,  or  the  spirit  of  sanctification,  dftposing  and  pr^aring 
them  thereunto,  though  secretly,  yet  effectually  working  the  same."  (lb. 
p.  59.) 

And  meeting  the  objection  to  the  statement  that  the  Sa- 
crament of  Baptism  is  generally  necessary  to  salvation,  he 
says, — 

'•  Only  hereby  would  the  State  take  order  as  much  as  might  be  (which 
was  very  necessary)  to  prevent  all  contempt  or  neglect  thereof,  if  it  could 
in  time  be  had :  for  as  the  one  extreme  is  to  be  avoided,  so  doubtless  was 
and  is  the  other :  and  so  for  any  thing  our  Church  hath  done  in  this  point, 
the  ancient  doctrine  that  always  hath  in  this  case  been  held  and  received 


384  EFFECTS   OF   BAPTISM   IN   INFANTS. 

of  and  in  the  Churches  of  Christ,  since  the  first  institution  of  the  Sacra- 
ments, namely,  not  the  want  thereof  simply,  but  the  contempt  or  neglect 
thereof  to  be  damnable,  is  held  here  still,  and  therefore  this  of  baptism  is 
to  be  counted  so  necessary  to  salvation,  as  that  by  all  means  when  and 
■where  (as  is  aforesaid)  it  may  be  had,  it  is  most  carefully  and  diligently  to 
be  sought  for."  (lb.  pp.  72,  73.) 

And  on  the  rubric  that  children  dying  in  their  infancy  after 
baptism  are  undoubtedly  saved,  he  observes, — 

"  Now  wlrereas  I  hear  that  some  stumble  at  that,  that  the  child  dying 
after  baptism  before  yet  it  can  be  confirmed,  it  is  said  in  the  book  (imme- 
diately before  the  Catechism,  in  a  rubric  there)  that  such  a  child  hath  all 
things  necessary  by  the  word  of  God  to  salvation,  and  is  undoubtedly  saved, 
gathering  thereupon  that  the  meaning  of  our  Church  therein  is  absolutely 
and  simply  so  to  tie  salvation  to  baptism,  that  whosoever  once  is  outwardly 
baptized  cannot  but  be  saved :  surely  this  is  as  hard  a  collection  and  con- 
struction of  this  as  may  be.  For  first  it  is  evident  that  there  the  speech  is 
of  baptized  children  only  dying  before  they  be  confirmed ;  and  that  of  pur- 
pose it  is  there  so  set  down,  to  the  comfort  of  Christian  parents  in  that  case, 
and  plainly  to  teach  us  all,  howsoever  our  Church  thinks  it  fit  to  retain  the 
use  of  confirmation  in  sundry  good  respects,  yet  it  holds  it  not  to  be  of  the 
same  nature  with  the  Sacraments  of  Baptism  and  the  Lord's  Supper,  nor 
80  nece.'^sary  to  salvation.  And  what  reason  is  there  to  the  contrary,  but 
that  M-e  may  and  ought,  in  Christian  charity,  so  hope  and  persuade  our- 
selves of  all  Christian  children  so  baptized,  dying  in  their  childhood,  as 
that  Book  speaketh?"  (lb.  p.  73.) 

■i 

LORD  CHANCELLOR  BACON;  died  a.  1626. 

I  will  add  one  more  testimony,  from  the  writings  of  one  of 
tne  greatest  minds  this  or  any  other  country  ever  gave  birth 
to, — Francis  Bacon. 

Thus  he  speaks^^in  his  "  Confession  of  faith  ;' 

"  That  he  [God]  chose  (according  to  his  good  pleasure)  man  to  be  that 
creature,  to  who.se  nature  the  Person  of  the  eternal  Son  of  God  should  be 
united  ;  and  amongst  the  generations  of  men  elected  a  small  flock,  in 
whom  (by  the  participation  of  himself)  he  purposed  to  express  the  riches 
of  his  glory ;  all  the  ministration  of  angels,  damnation  of  devils  and  re- 
probates, and  universal  administration  of  all  creatures,  and  dispensation 
of  all  iimcs,  having  no  other  end,  but  as  the  ways  and  ambages  of  God,  to 
be  fixrfher  glorified  in  hin  saints,  who  arc  one  with  their  Head  the  Mediator, 
who  is  one  with  God." — 

"  That  the  sufferings  and  merits  of  Christ,  as  they  are  sufficient  to  do 
away  the  sins  of  the  whole  world,  so  they  are  only  effectual  to  those  which 


EFFECTS   OF   BAPTISM   IN    INFANTS.  385 

are  regenerate  by  the  Holy  Ghost ;  who  breatheth  where  he  will  or 
FREE  GRACE ;  whjch  grace,  as  a  seed  incorruptible,  quickeneth  the  spirit 
of  man,  and  conceiveth  him  anew  a  son  of  God  and  member  of  Christ  j  so 
that  Christ  having  man's  flesh,  and  man  having  Christ's  spirit,  there  is  an 
open  passage  and  mutual  imputation ;  whereby  sin  and  wrath  was  con- 
veyed to  Christ  from  man,  and  merit  and  life  is  conveyed  to  man  from 
Christ :  which  seed  of  the  Holy  Ghost  first  figureth  in  us  the  image  of 
Christ  slain  or  crucified,  through  a  lively  faith ;  and  then  reneweth  in  us 
the  image  of  God  in  holiness  and  charity ;  though  both  imperfectly,  and  in 
degrees  far  difiering  even  in  God's  elect,  as  well  in  regard  of  the  fire  of  the 
Spirit,  as  of  the  illumination  thereof ;  which  is  more  or  less  in  a  large  pro- 
portion :  as  namely,  in  the  Church  before  Christ ;  which  yet  nevertheless 
was  partaker  of  one  and  the  same  salvation  with  us,  and  of  one  and  the 
same  means  of  salvation  with  us . 

'•  That  the  work  of  the  Spirit,  though  it  be  not  tied  to  any  means  in 
heaven  or  earth,  yet  it  is  ordinarily  dispensed  by  the  preaching  of  the  word, 
the  administration  of  the  Sacraments,  the  covenants  of  the  fathers  upon  the 
children,  prayer,  reading,  the  censures  of  the  Church,  the  society  of  the 
godly,  the  cross  and  afflictions,  God's  benefits,  his  judgments  upon  others, 
miracles,  the  contemplation  of  his  creatures :  all  which,  though  some  be 
more  principal,  God  useth  as  the  means  of  vocation  and  conversion  of  his 
elect ;  not  derogating  from  his  power  to  call  immediately  by  his  grace,  and 
at  all  hours  and  moments  of  the  day,  that  is,  of  man's  life,  according  to  his 
good  pleasure." 

*  #  *  *  *  *  * 

"  That  there  is  an  universal  or  Catholic  Church  of  God,  dispersed  over 
the  face  of  the  earth,  which  is  Christ's  spouse  and  Christ'!  body;  being 
gathered  of  the  Fathers  of  the  old  world,  of  the  Church  of  the  Jews,  of  the 
spirits  of  the  faithful  dissolved,  and  the  spirits  of  the  faithful  militiint,  and 
of  the  names  yet  to  be  born,  which  are  already  written  in  the  book  of  life. 
That  there  is  also  a  visible  Church,  distinguished  by  the  outward  works  of 
God's  covenant,  and  the  receiving  of  the  holy  doctrine,  with  the  use  of  the 
mysteries  of  God,  and  the  invocation  and  sanctification  of  his  holy  name."* 

Here  we  find  the  powerful  and  acute  mind,  not  of  a  divine, 
but  of  a  lawyer,  and  that  lawyer  Lord  Chancellor  Bacon,  taking 
precisely  the  same  view  of  the  doctrine  of  Holy  Scripture  and 
the  Church  of  England,  that  is  now  ridiculed  under  the  name 
of  Calvinism.  He  draws  a  marked  distinction  between  the 
Catholic  Church,  which  is  Christ's  true  body,  and  the  visible 
Church  ;  and  holds  the  members  of  the  former  only  to  be  re- 
generated by  the  Holy  Spirit,  who  "  breatheth  where  he  will, 
of  free  grace." 


•  Works,  ed.  Lond.  1819.  8va  vol  2.  pp.  482  and  486,  487. 

25 


386  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Here  I  close  ray  list  of  authorities  for  the  doctrine  of  the 
Reformed  Church  of  England  during  this,  the  first,  and  in  this 
inquiry  the  most  important  period  of  her  existence.  And  I 
need  hardly  say,  that  our  Articles  and  Formularies,  as  it 
respects  the  subject  before  us,  remaining  to  this  day,  (with 
unimportant  exceptions,)  the  same  as  they  were  during  the 
time  when  the  above  testimonies  were  written,  the  doctrine 
which  they  have  delivered  as  the  doctrine  of  our  Church,  has, 
to  say  the  least,  the  best  claim  upon  our  acceptance.  And 
while  there  is,  no  doubt,  some  difference  in  the  precise  views 
of  the  divines  from  whom  I  have  quoted,  on  the  subject  of 
Baptism,  (agreeing  with  the  remarks  I  have  made  above  in 
the  first  chapter  of  this  work)  yet  there  is  not  one  of  them 
that  holds  that  spiritual  regeneration  is,  in  all  cases,  conferred 
upon  infants  in  baptism.  And  almost  all  of  them  take  what 
is  called  the  "  Calvinistic "  view,  and  make  the  gift  of  such 
regeneration  to  depend  altogether  upon  God's  free  mercy ;  the 
leading  doctrines  of  the  "Calvinistic"  system  of  theology, 
(speaking  generally,)  being,  as  I  have  already  proved,  the 
dominant  theology  in  our  Church  at  that  time. 

That  a  party  holding  different  views  arose  in  our  Church 
afterwards,  -and  that,  under  the  guidance  of  such  men  as  Laud 
and  Mountagu  and  others,  they  introduced  among  us  a  totally 
different  system  of  doctrine,  and  consequently  a  totally  differ- 
ent mode  of  interpreting  our  Formularies,  is  very  true.  True 
also  is  it,  that  when  this  party  had  begun  to  prevail  in  the 
Church  at  the  beginning'  of  the  17th  century,  especially  when 
they  had  power  to  make  their  interpretation  of  its  Formularies 
the  rule  of  orthodoxy,  the  phraseology  of  the  Baptismal  Ser- 
vice became  (and  not  till  then,  be  it  observed,  did  it  become, 
in  the  point  now  in  question,)  the  object  of  suspicion  and  dis- 
like to  some  among  us. — Before  this  period,  we  do  not  find  the 
Puritans  themselves  complaining  of  the  phrases  to  which  they 
afterwards  so  strenuously  objected.  The  sense  in  which  they 
were  understood  by  the  authorities  of  the  Church  was  well 
known,  and  probably  also  the  approval  of  such  men  as  Martyr 
and  Bucer  to  their  insertion  in  the  Liturgy  clearly  remem- 
bered, and  therefore  they  gave  rise  to  no  scruple,  no  remon- 
strance.     But  when  the  prevailing  tone  of  doctrine  in  our 


EFFECTS   OF    BAPTISM    IN    INFANTS.  387 

Church  began  to  change,  and  it  was  found  that  these  expres*' 
sions  were  taken  in  an  orthodox  sense,  then  the  feeling  respect- 
ing them  was  very  naturally  changed.  And  as  a  new  gene- 
ration rose  up,  many  of  whom  knew  little  of  the  literature  of 
a  preceding  age,  it  was  likely  enough  that  some  should  be 
misled  by  expressions  capable  of  different  interpretations,  and 
imagine  the  doctrine  of  our  Church  to  be  different  from  what 
it  really  is ;  especially  when  they  found  a  certain  sense  affixed 
to  these  expressions  by  a  large  party  in  the  Church,  and  were 
themselves  perhaps  not  disinclined  to  find  the  Church  guilty 
of  false  doctrine.  True  also  is  it,  that  when,  after  the  Grreat 
Rebellion,  the  Laudian  party  were  again  in  the  ascendant,  the 
Bishops  that  met  at  the  Savoy  Conference  in  1661,  not  only 
refused  the  request  of  those  who  afterwards  became  Noncon- 
formists to  alter  those  expressions,  but  to  a  certain  extent  vin- 
dicated the  Laudian  and  Romanizing  interpretation  of  these 
phrases ;  and  that  from  that  day  to  this  there  may  have  been 
a  considerable  body  of  our  divines,  (though  after  all  only  a 
portion,)  who  have  taken  the  same  view.  All  this  is,  no  doubt, 
very  true.  But  what  does  it  amount  to  ?  Simply  that  during 
a  long  period  in  the  later  history  of  our  Reformed  Church,  our 
Formularies  have  been  interpreted  by  a  portion,  and  sometimes 
the  dominant  portion,  of  our  divines,  in  a  different  way  from 
what  those  who  drew  them  up  intended  they  should  be.  How 
far  this  may  go  to  justify  those  who  place  such  a  sense  upon 
them,  is  a  question  into  which  I  shall  not  enter.  But  which 
interpretation  has  the  best  claim  upon  the  members  of  our 
Church  for  their  acceptance,  cannot  (I  submit)  admit  of  a 
doubt.  Had  new  Formularies  been  drawn  up  by  Convocation 
at  that  time,  and  such  new  Formularies  been  accepted  and 
sanctioned  by  Parliament,  the  case  would  have  been  wholly 
different.  But  the  Formularies  (with  exceptions  unimportant 
as  far  as  this  point  is  concerned)  remained  the  same ;  and 
were  sanctioned  by  Parliament  as  such.  For  the  Act  of  Uni- 
formity expressly  sanctions  the  Book  of  Common  Prayer,  as 
THE  Book  drawn  up  "in  the  first  year  of  the  late  Q,ueen 
Elizabeth,"  2^e7A  a /ei<>  ^'•additions  and  alterations''^  made 
by  the  Convocation  then  sitting.  All  that  we  are  here  con- 
ooncerned  with  was  confirmed  by  Parliament  as  Queen  Eliza- 


388  EFFECTS    OF   BAPTISM    IN   INFANTS. 

beth's  Prayer  Book,  and,  for  aught  we  know,  confirmed  in  the 
sense  in  which  it  was  originally  adopted. 

Nor  indeed  have  we  any  declaration  of  the  Convocation  of 
1662,  as  to  the  sense  of  any  part  of  the  Liturgy.  What  passed 
at  the  Savoy  Conference,  was  merely  an  expression  of  the 
judgment  of  the  few  bishops  and  divines  appointed  to  conduct 
the  Conference,  a  Conference  which  broke  up  without  effecting 
anything.  Neither  Convocation  nor  Parliament  did  anything 
more  than  re-issue  Q,ueen  Elizabeth's  Book  of  Common  Prayer 
with  a  few  additions  and  alterations. 

The  proofs  for  this  statement  I  shall  supply  in  a  future 
chapter. 

I  now  proceed,  in  the  following  chapters,  to  consider  the 
language  of  our  Articles,  Homilies,  and  Book  of  Common 
Prayer,  relative  to  the  point  of  doctrine  discussed  in  this  work. 


CHAPTER  VIII.     • 

THE   DOCTRINE    OF    THE    TmRTY-NINE    ARTICLES,    AND   THE    BOOK 
OF    HOMILIES,    ON    THE    SUBJECT   OF    THIS   WORK. 


4  1.  The  doctrine  of  the  Thirty -nine  Articles. 

In  proceeding  to  consider  the  testimony  of  the  Thirty-nine 
Articles,  I  would  first  call  the  attention  of  the  reader  to  the 
mode  in  which  they  deal  with  the  subject  of  our  present  inquiry. 
It  will  be  found  that  they  have  treated  it  precisely  as  Holy 
Scripture  has  treated  it.  They  have  laid  down  the  general 
doctrine  on  the  subject  of  Baptism,  in  words  more  expressly 
referring  to  the  case  of  adults,  leaving  the  case  of  infants  to 
be  deduced  therefrom  by  analogy. 

The  case  of  adults  was  that  with  which  the  first  teachers 
of  Christianity  had  more  especially  to  deal,  and  to  which  there- 
fore their  words  more  particularly  refer.  Our  Church  here,  as 
in  other  matters,  follows  closely  the  footsteps  of  Holy  Scripture, 
confining  her  determinations  to  what  is  there  plainly  expressed. 
This  is  proved  by  the  phraseology  used,  as  I  shall  immediately 
show.  And  the  general  doctrine  on  the  subject  having  thus 
been  laid  down,  agreeably  to  the  declarations  of  Holy  Scripture, 
the  particular  case  of  infants  is  left  to  be  inferred  therefrom. 
The  doctrine  of  the  effects  of  baptism  in  infants  is  not  left  unde- 
termined, so  far  as  regards  certain  limits  being  placed  to  our 
views,  both  on  one  side  and  the  other,  respecting  it.  For  the 
general  doctrine  has  been  clearly  laid  down  ;  and  our  view 
of  this  particular  case  must  be  agreeable  thereto.  A  salutary 
reception  of  the  Sacraments  being  limited,  by  the  25th  Article, 


EFFECTS    OF    BAPTISM    IN   INFANTS.  : 

to  a  worthy  reception,  our  theory,  whatever  it  may  be,  toucTiing 
the  case  of  infants,  must  be  founded  upon  this  view.  But  as 
there  are  various  ways  in  which  the  case  of  infants  may  be 
viewed  in  perfect  consistency  with  this  general  doctrine,  so 
there  is  scope  left  by  the  Articles  for  some  variety  of  view  as 
to  the  operation  of  Baptism  in  the  case  of  infants.  And  how 
far  this  latitude  extends,  I  have  already  endeavored  to  show 
in  the  first  Chapter.*  It  appears  to  me  that  our  Reformers 
have  expressly  avoided  giving  any  precise  dogmatic  statement 
as  to  the  way  in  which  baptism  works  in  infants ;  for  in  the 
only  passage  in  the  Articles  in  which  the  subject  of  Infant 
Baptism  is  alluded  to,  all  that  is  stated  is,  that  "  the  baptism 
of  infants  is  to  be  retained  ;"f  and  this  after  a  general  state- 
ment of  the  doctrine  of  Baptism,  which  in  some  at  least  of 
its  terms,  can  hardly  be  more  than  inferentially  and  analogi- 
cally applied  to  the  case  of  infants. 

Let  us  observe  the  phraseology  of  Articles  25,  26,  and  27. 
In  Article  25,  it  is  said, — 

"  Sacraments  ordained  of  Christ  be  not  only  badges  or  tokens  of 
Christian  men's  profession,  but  rather  they  be  certain  sure  witnesses  and 
effectual  signs  of  grace  and  God's  good  will  towards  us,  by  the  which  he 
doth  work  invisibly  in  us,  and  doth  not  only  quicken,  but  also  strengthen 
and  confirm,  our  faith  in  him.  ...  In  such  only  as  worthily  receive  the 
same,  they  have  a  wholesome  effect  or  operation :  but  they  that  receive 
them  unworthily  purchase  to  themselves  damnation,  as  St.  Paul  saith." 

Now  here,  not  only  do  the  words  show,|  that  the  case 
more  particularly  in  view  was  that  of  adults,  but  the  joint 
reference  in  these  words  to  both  the  Sacraments  renders  it 
necessary  so  to  understand  them,  because,  in  our  Church, 
adults  only  partake  of  the  Sacrament  of  the  Lord's  Supper. 
The  effect  of  baptism  in  the  case  of  infants  can  only  be 
deduced  inferentially  from  these  words. 

The  same  course  is  pursued  in  the  next  Article,  entitled. 


♦  See  pp.  26-28,  aboye.  t  See  Art.  27. 

\  I  say  the  words  show  this,  because  althoi^h  a  few  divines  at  the  earliest 
period  of  our  Reformed  Church  did,  clearly,  adopt  the  view  of  Luther,  that  infants 
might  have  faith,  yet  it  will,  I  suppose,  be  universally  admitted,  that  this  was 
not  the  view  of  those  principally  concerned  in  drawing  up  our  Articles.  It  is  of 
ootirse  admiatible  under  our  Articles,  but  that  is  a  different  question. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  391 

"Of  the  unworthiness  of  the  ministers,  which  hinders  not  the 
effect  of  the  Sacraments,"  where  it  is  said, 

"Neither  is  the  effect  of  Christ's  ordinance  taken  away  by  their  wicked- 
ness, nor  the  grace  of  God's  gifts  diminished  from  such  as  by  faith  and 
rightly  do  receive  the  Sacraments  ministered  unto  them,  which  be  effectual 
because  of  Christ's  institution  and  promise,  although  they  be  ministered  by 
evil  men." 

Here  again,  some  of  the  words  used  apply  more  particu- 
larly to  the  case  of  adults,  but  the  statement  involves  that  of 
infants,  and  the  doctrine  is  of  most  importance  in  respect  of 
their  case.  For,  almost  all  being  baptized  in  infancy,  it  is  of 
more  importance  to  know  that  the  unworthiness  of  the  minis- 
ter does  not  hinder  the  effect  of  baptism  in  them,  than  that  it 
does  not  in  the  case  of  adults.  The  words  therefore  must  be 
applied,  so  far  as  the  analogy  of  the  two  cases  will  bear  out 
the  application,  to  the  case  of  infants. 

The  phraseology  of  the  27th  Article,  "  Of  baptism,"  is 
clearly  of  the  same  kind.     It  runs  thus, — 

"Baptism  is  not  only  a  sign  of  profession,  and  mark  of  difference, 
whereby  Christian  men  are  discerned  from  other  that  be  not  christened  j 
but  is  also  a  sign  of  regeneration  or  new  birth,  whereby,  as  by  an  instru- 
ment, they  that  receive  baptism  rightly  are  grafted  into  the  Church ;  the 
promises  of  the  forgiveness  of  sin,  and  of  our  adoption  to  be  the  sons  of 
God,  by  the  Holy  Ghost,  are  visibly  signed  and  sealed :  faith  is  confirmed 
und  grace  increased  by  virtue  of  prayer  unto  God?'' 

And  then  it  is  added  with  respect  to  Infant  Baptism, —    . 

"  The  baptism  of  young  children  is  in  any  wise  to  be  retained  in  th« 
Church,  as  most  agreeable  with  the  institution  of  Christ." 

Now  the  "  confirmation  of  faith,"  in  the  strict  and  full 
sense  of  the  words,  can  only  take  place  in  adults. 

But  stiil,  here  is  a  certain  doctrine  laid  down,  which  in  its 
general  principles,  includes  the  case  of  infants  as  well  as 
adults.  As  there  is  a  right  or  worthy,  and  an  unworthy, 
reception  of  baptism  in  the  case  of  adults,  so  there  is  a  corres- 
ponding^ difference  of  reception  in  the  case  of  infants ;  whether 
we  adopt  the  supposition  of  the  difference  arising  from  the 
grace  of  election  or  the  gi;ace  of  sanctification  having  been 
Destowed  on  some,  while  others  are  left  in  that  state  of  guilt 
and  condemnation  and  ooasequeat  unfitness  in  which  all  are 


392  EFFECTS  OF    BAPTISM    IN   INFANTS. 

by  nature  ;  or  whether  we  suppose  the  difference  to  arise  from 
the  foreknown  difference  of  the  reception  given  in  after  life  to 
the^declarations  and  promises  of  the  Gospel ;  or  whether  we 
take  any  other  view  of  the  matter.  And  to  say,  in  direct 
opposition  to  these  general  statements  of  the  Church's  doctrine 
on  the  subject  of  Baptism,  that  all  infants  are  worthy  recipi- 
ents, and  necessarily  have  spiritual  regeneration  given  them  in 
baptism,  when  all  are  declared  .by  our  Church  to  be  by  nature 
the  children  of  wrath,  is  to  make  an  assertion  directly  opposed 
to  the  express  dogmatic  teaching  of  the  Articles.  A  general 
doctrine  on  the  subject  of  the  Sacraments  is  laid  down  by  them, 
without  any  exception  of  the  case  of  infants  (which  neverthe- 
less was  in  their  contemplation)  from  its  operation,  and  there- 
fore their  case  must  be  determined  agreeably  to  the  principles 
upon  which  that  doctrine  is  founded. 

But  let  us  note  the  Bishop  of  Exeter's  criticism  upon  this 
Article.     He  tells  us  that  "  in  the  27th  Article  wc  read,  that 

*  they  that  receive  baptism  rightly '  have  the  whole  spiritual 
grace  of  the  Sacrament ;"  and  in  a  note,  that  "  the  word 
xeoih  manifestly  refers  to  baptism  having  been  rightly  minis- 
tered to  the  baptized,"  that  is,  (as  he  goes  on  to  explain,)  with 
the  right  words  and  matter  ;  and  he  adds,  "  This  point  is  fur- 
ther illustrated  by  the  words  of  the  Latin  Article  19, — '  Sao- 
ramenta  ....  juxta  Christi  institutum  recte  administrantur :' 

*  duly  ministered,'  English  Article  19."* 

Now  I  will  not  stop  to  point  out  the  (as  it  appears  to  me) 
very  ''  manifest "  error  of  making  the  word  right,  when  con- 
nected with  the  reception  of  the  Sacrament,  refer  to  the  mode 
of  ministration,  and  deducing  an  argument  for  this  from  the 
use  of  the  word  when  used  in  connexion  with  one  relating  to 
the  ministration  of  the  Sacrament ;  but  I  would  at  once  ask 
his  Lordship  how  he  can  thus  commit  himself  to  a  view  which 
expressly  contradicts  both  his  own  statement  elsewhere  and 
the  25th  Article.  If  all  those  to  whom  baptism  is  admin- 
istered with  the  right  words  and  matter  "have  the  whole 
spiritual  grace  of  the  Sacrament,"  then  all  adults  so  receiving 
baptism  have  that  grace,  contrary  to  his  Lordship's  own  doo- 

♦  Charge,  8rd  ed.  pp.  41,  48. 


EFFECTS   01    BAPTISM   IN   INFANTS.  393 

trine*  and  to  the  25th  Article.  So  that  the  explanation  is  in 
every  way  most  unfortunate.  The  very  assertion  made  by  the 
Bishop  himself,  that  the  Article  says  that "  they  that  receive 
baptism  rightly  have  the  whole  spiritual  grace  of  the  Sacra- 
ment," necessitates  the  understanding  of  the  word  "  rectfe," 
"  rightly,"  as  applying  to  the  state  of  the  party  receiving,  not 
the  mode  of  administration.  And  such  I  humbly  think  (inde- 
pendently of  this)  is  the  sense  which  alone  the  words  "  right 
reception^^  will  bear. 

And  so  they  are  explained  by  all  the  earlier  Expositors  of 
the  Articles. 

Thus  Rogers,t  paraphrasing  the  Article,  says, — 

"  Baptism  of  St.  Paul  is  called  the  washing  of  the  new  birth,  of  others 
the  Sacrament  of  the  new  birth,  to  signify  how  they  which  rightly  {as  all 
DO  not)  receive  the  same,  are  ingrafted  into  the  body  of  Christ,"  &o.  (On 
Art.  27.)    . 

So  Welch  man  (whose  exposition  of  the  Articles  has  always 
been  in  the  highest  repute)  explains  the  words,  "  they  that 
receive  baptism  rightly  "  ("  recte  baptismum  suscipientes,") — 
"that  is,  in  the  name  of  the  Father,  Son,  and  Holy  Spirit, 
together  with  a  solemn  profession  of  faith  and  repentance." 
("  i.  e.  in  nomine  Patris,  Filii,  et  Spiritus  Sancti,  una  cum 
seria  fidei  et  resipiscenticc  professione")  (p.  28.  ed.  1713.) 

And  this  exposition  is  repeated  from  "Welchman  by  Ford 
and  Veneer,  the  next  annotators  on  the  Articles.  And  the 
same  view  is  clearly  implied  in  the  Exposition  of  Bishop  Bur- 
net, who  says, — 

"  Since  it  is  the  answer  of  a  good  conscience  only  that  saves,  then  an 
.answer  from  a  bad  conscience,  from  a  hypocritical  person,  who  does  not 
inwardly  think  or  purpose,  according  to  what  he  professes  outwardly, 
cannot  save,  bUt  does  on  the  contrary  aggravate  his  damnation.  Therefore 
our  Article  pats  the  efficacy  of  baptism,  in  order  to  the  forgiveness  of  our 
sins,  and  to  our  adoption  and  salvation,  upon  the  virtue  of  prayer  to  God ; 
that  is,  upon  those  vows  and  other  acts  of  devotion  that  accompany  them : 
so  that  when  the  seriousness  of  the  mind  accompanies  the  regularity  of  the 


•  See  Charge,  8rd  ed.  p.  41. 

t  The  Faith,  Doctrine,  and  Religion  of  England,  expressed  in  the  XXXIX 
Articles,  Ac    The  edition  used  is  that  of  Lond.  1625.  4to. 


394  EFFECTS    OF    BAPTISM    IN    INFANTS. 

action,  then  both  the  outward  and  inward  effects  of  baptism  are  attained 
by  it."  * 

I  doubt  if  any  but  very  recent  expositors  of  the  Articles 
can  be  found  who  give  the  words  any  other  meaning. 

And  this  sense  alone  makes  them  agree  with  the  latter 
part  of  the  sentence,  where  it  is  said  that  ^^ faith  is  con- 
firmed," &c. 

But  there  is  also  a  very  remarkable  piece  of  philological 
criticism  with  which  his  Lordship  has  favored  us  on  the  mean- 
ing of  the  word  suscipientes,  which  he  tells  us  implies  "simple 
reception — even  passive  and  unconscious — susception,^^  and  is 
used  for  the  purpose  of  expressing  the  reception  of  the  rite  by 
infants,  and  he  contrasts  it  with  the  use  of  the  word  percipere, 
"involving  both  action  and  intention,"  which  is  always  ap- 
plied (he  says)  to  the  reception  of  the  Lord's  Supper,  which 
belongs  to  adults  only  who  can  exercise  faith,  &c.  Now  the 
most  obvious  answer  to  his  Lordship  may  be  derived  from  his 
own  explanation  of  the  words ;  for  the  word  percipere,  "  involv- 
ing action,''^  is  clearly  not  so  correct  a  word  to  express  the 
reception  of  baptism,  (where  in  all  cases  the  action  is  only  on 
the  part  of  the  administrator,)  as  a  phrase  which  implies  mere 
or  passive  reception.  Whether  therefore  adults  or  infants  are 
spoken  of,  suscipientes  is  clearly  more  strictly  correct  than 
percipientes. 

It  is  impossible  to  conceive  a  statement  more  entirely  in 
accordance  with  the  views  of  those  whom  the  Bishop  of  Exe- 
ter is  opposing,  than  that  made  in  this  Article.  Let  us  proceed 
to  analyze  it. 

"We  are  told  first  that  baptism  is  not  only  a  sign  of  pro- 
fession, &c.,  but  also  a  sign  of  regeneration  or  new  birth. 
Now  this  is  what  Calvin  himself  says  of  it.  He  tells  us  that 
the  "  thing  represented "  ("  res  figurata ")  in  baptism  is 
"regeneration"  (" regeneratio ")  (Inst.  iv.  16.4.;)  and  that 
in  baptism  "spiritual  regeneration  is  represented"  ("spiritu- 
alis  regeneratio  figuratur.")  (Catechism.) 

And  he  observes, — 

"  They  who  think  that  baptism  is  nothing  else  but  a  symbol  and  mark 

i»  On  Art.  21.  p.  879,  ed.  1746. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  396 

by  which  we  make  profession  of  our  religion  among  men,  just  as  soldiers 
bear  upon  them  the  insignia  of  their  commander  as  a  mark  of  their  pro- 
fession, have  not  well  considered  what  was  the  first  principle  in  Baptism. 
And  that  is,  that  it  is  to  be  received  by  us  in  cormexion  with  this  promise,— 
*  Whosoever  shall  believe,  and  be  baptized,  shall  be  saved.'  "* 

And  in  his  Catechism,  answering  the  question,  "  Do  you 
attribute  nothing  else  to  the  water  than  that  it  is  only  a  figure 
of  Baptism  ?"  ("  Annon  aliud  aquae  tribuis  nisi  ut  ablutionis 
tantum  sit  figura?")  he  says, — 

"  I  consider  it  to  be  a  figure  in  such  a  way  as  that  the  reality  is  joined 
tsith  it.  For  God,  in  promising  his  gifts  to  us,  does  not  trifle  with  us. 
Therefore  it  is  certain,  that  the  pardon  of  sins  and  newness  of  life  are  both 
offered  to  us,  and  received  by  us,  in  baptism."! 

It  is  added,  that  by  this  sign,  "  as  by  an  instrument,  they 
that  receive  baptism  rightly  "  are  made  partakers  of  certain 
spiritual  blessings,  which  are  described  to  be  these ;  first,  they 
"  are  grafted  into  the  Church  ;  "  secondly,  "  the  promises  of 
the  forgiveness  of  sin,  and  of  otir  adoption  to  be  the  sons  of 
God,  by  the  Holy  Ghost,  are  visibly  signed  and  sealed;" 
thirdly,  "  faith  is  confirmed  and  grace  increased  by  virtue  of 
prayer  unto  God."  Far  from  telling  us  that  Baptism  is  always 
accompanied  by  spiritual  regeneration,  it  speaks  of  it  as  the 
sign  of  regeneration,  and  that  by  it  in  certain  specified  cases 
a  particular  effect  is  wrought ;  which  effect  moreover,  as  it 
concerns  the  inward  and  more  important  part  of  the  work  of 
regeneration,  is  described  by  the  words  sealing,  confirming^ 
and  increasing,  not  bestowing.  Now  these  are  precisely  the 
blessings  which  even  Calvin  himself  ascribes  to  baptism  when 
80  received.     He  says, — 

"  Baptism  is  the  sign  of  initiation  by  which  we  are  admitted  into  the 
society  of  the  Churchy  that  being  engrafted  into  Christy  we  may  be  reckoned 
among  the  sons  of  God. .  .  .  But  Baptism  brills  three  things  to  our  faith. 


*  Quibus  visum  est  Baptismum  non  aliud  esse  quam  tesseram  ae  notam  qiut 
rdigionem  nostram  apud  homines  profitemur,  quo  modo  Imperatoria  sui  insignia 
prseferuDt  militea  in  susb  professionis  notam,  ii  quod  primum  erat  in  Baptismo  noD 
f>erpenderunt.  Id  vero  est,  quod  a  nobis  accipiendus  sit  cum  hac  promissione, 
Quicunque  crediderint,  at  baptizati  faerint,  salvos  fore.     (Inst.  iv.  15.  1.) 

t  Sic  figuram  esse  sentio  ut  simul  anuexa  sit  Veritas.  Neque  enim,  sua  nobis 
dona  poDicendo,  nos  Deus  fi-ostratur.  Proinde  et  peccatorum  veniam  et  vitn 
novitatem  ofierri  nobis  in  baptismo,  et  recipi  a  nobis  certtun  eat. 


396  EFFECTS   OF  BAPTISM   IN   INFANTS. 

....  This  is  the  first  thing  that  is  set  forth  to  us  by  the  Lord,  that  it  should 
be  a  symbol  and  testimony  of  our  purgation :  or  (to  express  my  meaning 
better)  the  representation  of  a  sealed  deed,  by  which  he  assures  us  that  all  our 
sins  are  so  blotted  out,  covered  over,  obliterated,  as  never  to  come  into  his  sight 
nor  to  be  remembered,  nor  imputed.     For  he  wills  that  all  who  shall  believe 

be  baptized  for  the  remission  of  sins.^' "  It  brings  us  also  another  fruit, 

which  shows  us  our  mortification  in  Christ  and  our  new  life  in  him. ...  As 
the  grafi"  derives  its  substance  and  nutriment  from  the  root  into  which  it  is 
ingrafted,  so  they  who  receive  Baptism  with  the  faith  with  which  they  ought 
to  receive  it,  are  truly  sensible  of  the  efficacy  of  the  death  of  Christ,  in 
the  mortification  of  the  flesh,  as  also  at  the  same  time  of  his  resurrection, 

in  the  quickening  of  the  Spirit." '^L&stly,  our  faith  receives  also  this 

profit  from  Baptism,  that  it  assuredly  testifies  to  us,  that  we  are  not  only 
implanted  into  the  death  and  life  of  Christ,  but  sq  united  to  Christ  himself 
as  to  be  partakers  of  all  his  blessings,"  &c.* 

"Unless  we  render  the  promises  there  offered  to  us  of  no  avail  by 
rejecting  them,  we  are  clothed  with  Christ,  and  have  the  gift  of  his 
Spirit.'^i 

Here,  then,  are  precisely  the  same  blessings  attributed  to 
baptism  when  "  rightly  received,"  which  our  Article  attributes 
to  it  when  so  received.  And  I  quote  purposely  from  Calvin, 
in  order  to  give,  at  once,  a  decisive  proof  that  such  expressions 
do  not  favor  the  Bishop's  doctrine.  There  is  not  one  syllable 
in  the  whole  Article  that  favors  the  view  that  all  infants  neces- 
sarily receive  in  baptism  the  blessing  of  spiritual  regeneration. 

But  in  the  application  of  these  words  to  the  case  of  infants, 
there  is,  and  always  will  be,  a  difference  of  opinion  in  the 


♦  Baptismus  signum  est  initiationis  quo  in  Ecclesia  cooptamur  societatem,  nt, 
Ohristo  insiti,  inter  Jilios  Dei  censeamur.  .  .  .  Tria  autem  adfert  fidei  nostree 
Baptismus.  .  .  .  Hoc  primum  es  quod  nobis  a  Domino  proponitur,  ut  symbolum 
sit  nostrae  purgationis  ac  documentum  :  vel  (ut  melius  explicem  quod  vole)  instar 
aignati  cvjusdam  diplomatis,  quo  nobis  confirmet  peccafa  nostra  omnia  sic  delefa, 
inducta,  obliterata  esse,  ne  unquam  in  conspectum  suum  veniant,  ne  commemo- 
rentur,  ne  imputentur.     Vult  enim  omnes  qui  crediderint  baptizari  in  remissio- 

nem  peccatorum. Alterum  etiam  fructura  affert,  qui  nostram  in  Christo  morti- 

ficationem  nobis  ostendit  et  novam  iu  eo  vitam.  .  .  .  Quemadmodum  surculus 
substantiam  alimcntumque  ducit  a  radice  cui  insitus  est,  ita  qui  Baptismum  ea 
qua  debent  fide  accipiunt,  vere  efficaciam  mortis  Christi  sentiunt,  in  mortifications 

camis  suib  ;  simul  etiam  resurrectionis,  in  vivificatione  Spiritus. Postremo  et 

hane  e  Baptisfno  utilitatem  fides  nostra  accipit,  qu6d  cert6  nobis  testificatur,  non 
mode  in  mortem  et  vitam  Christi  nos  insitos  esse,  sed  sic  ipsi  Christo  uoitos  ut 
onmium  ejus  bonorum  participes  simus,  &c.  (Instit.  iv.  16.  1,  6,  and  6.) 

f  Nisi  promissiones  illic  nobis  oblatas  respuendo  infructuosas  reddimus,  vesti- 
mor  Christo,  ejuaque  Spiritu  donamur.  (Catech.) 


EFFECTS    OF   BAPTISM   IN   INFANTS.  397 

Church.  Neither  Scripture  nor  our  Articles  have  ruled  the 
point  so  as  to  shut  up  the  ministers  of  our  Church  to  one 
view ;  and  herein,  to  my  humble  apprehension,  our  Reformers 
have  shown  both  their  wisdom  and  charity.  They  have  left 
the  point  where  Scripture  has  left  it.  At  the  same  time,  enough 
is  said  in  the  Articles,  as  in  Scripture,  to  show  that  we  are  not 
justified  in  assuming  that  all  infants  are  necessarily  regene- 
rated in  Baptism.  Our  Articles  distinctly  maintain  that  the 
Sacraments  have  a  wholesome  effect  only  in  those  that  receive 
them  worthily.  This  general  doctrine  then,  we  must  keep  in 
view,  when  we  come  to  consider  the  case  of  infants.  No 
infants  are  of  themselves  worthy.  They  are  born  in  sin  and 
the  children  of  wrath.  Their  Christian  parentage  no  doubt 
renders  them,  in  one  sense,  proper  recipients  of  the  rite  of 
baptism,  but  only  in  the  same  way  that  the  parentage  of  the 
children  of  the  Jews  entitled  them  to  circumcision,  and  the 
outward  privileges  of  Grod's  chosen  people.  They  are  no  more 
necessarily  acceptable  in  the  sight  of  God  when  coming  to 
baptism,  than  Esau  was  when  he  was  circumcised.  "We 
cannot,  then,  consistently  with  our  Articles,  which  confine  the 
grace  of  the  Sacraments  to  worthy  recipients,  so  tie  the  grace 
of  Grod  to  the  Sacrament  of  Baptism  when  administered  to  an 
infant,  as  to  maintain  that  all  infants  must  necessarily  be 
regenerated  by  it.  And  in  considering  the  question.  What 
corresponds  in  infant  recipients  of  baptism  to  worthiness  in 
adult  recipients,  men  will  take  different  views,  according  to 
the  system  of  theology  which  they  may  adopt.  The  principal 
of  these  views  I  have  already  noticed  in  my  first  chapter,  and 
therefore  shall  not  again  advert  to  them  here. 

But  besides  the  statements  in  those  Articles  that  are 
expressly  on  the  subject  of  the  Sacraments,  there  are  also  inci- 
dental notices  relating  to  Baptism  in  other  Articles  which  call 
for  consideration,  especially  as  they  are  pressed  by  the  Bishop 
of  Exeter  and  others  as  supplying  evidence  in  ^avor  of  their 
view. 

Thus  in  the  9th  Article  the  words  "  them  that  believe  and 
are  baptized"  are  in  the  Latin  "  renatis  et  oredentibus  ;"  and 
in  the  English  translation  of  the  Articles  published  previously 


398  EFFECTS    OF    BAPTISM  IN    INFANTS. 

to  our  present  authorized  one,  the  word  "  renatis"  in  the  former 
part  of  the  Article  (now  translated  "  regenerated  ")was  trans- 
lated "  baptized."  The  comment  of  the  Bishop  of  Exeter 
upon  this,  I  give  entire,  in  his  own  words. 

"  There  remains  one  passage  in  the  ninth  Article,  'original  or  birth  sin,' 
of  which  it  should  seem  impossible,  that  any  one  not  wilfully  blind,  should 
fail  to  see,  (whether  he  will  or  will  not  acknowledge,)  that  in  the  contem- 
plation of  its  compilers  the  terms  'regenerated'  and  'baptized'  were 
convertible  or  equivalent.  We  read  in  the  English  Article,  as  it  now  stands, 
'This  infection  of  nature  doth  remain,  yea  in  them  that  are  regenerated.  .  .  . 
And  although  there  is  no  condemnation  for  them  that  believe  and  are  bap- 
tized,^ &c.  (Even  here,  Baptism  is  implied  to  be  necessary  to  regeneration.) 
But  in  the  English  Article  of  1562,  the  word  in  the  former  clause,  as  well 
as  in  the  latter,  was  '  baptized,'  not  '  regenerated ;'  it  was  the  same  in  the 
English  Article  of  1552.  Yet,  in  all  these  six  instances,  the  word  in  the 
Latin  is  uniformly  'renatis,'  which  is,  as  we  have  seen,  in  the  English 
rendered  literally  Regenerated^  but  once,  and  baptized  five  times.  Is  it 
possible  to  resist  the  manifest  inference,  that  the  compilers  of  the  Articles 
regarded  '  baptized '  and  '  regenerated '  as  both  implying  the  same  thing  ?" 
(Charge,  3rd  ed.  pp.  16,  17.) 

Now  I  will  not  stop  to  comment  on  the  phraseology  of  this 
passage.  The  public  are  by  this  time  so  accustomed  to  the 
mode  in  which  the  Bishop  of  Exeter  is  in  the  habit  of  announ- 
cing his  views,  that  his  charges  of  "wilful  blindness,"  &o., 
have  not,  I  suspect,  much  weight.  How  far  they  are  just  on 
the  present  occasion,  a  very  few  words  will  demonstrate.  The 
fact  is,  that  the  change  of  the  word  "  baptized^  to  "  regene- 
rated" in  the  former  part  of  the  Article,  affords  a  strong  argu- 
ment ag'ainst  the  Bishop's  view,  and  the  conclusion  drawn 
from  the  latter  part  as  to  the  "convertibility  or  equivalence" 
of  the  words  "baptized  "  and  "  regenerated,"  proves  too  much, 
and  therefore  falls  to  the  ground,  as  I  shall  now  proceed  to 
show. 

The  object  of  the  former  part  (here  referred  to)  of  the 
Article,  is  to  show  that  the  infection  of  nature  remains  even 
in  those  that  have  received  the  full  grace  of  baptism,  full 
spiritual  regeneration.  Now,  in  the  English  translations  of 
the  Latin  Articles,  published  previously  to  our  present  authori- 
zed translation  (which  was  received  and  sanctioned  by  the 
Convocation  of  1571,  and  legalized  by  an  act  of  Parliament 
of  the  same  year,)  none  of  which  had  any  authority,  the  very 


EFFECTS    OF    BAPTISM    IN    INFANTS.  399 

names  of  the  translators  being,  I  believe,  unknown,  the  words 
"  Manet  etiam  in  renatis  hsec  naturae  depravjitio,"  were  trans- 
lated, "  and  this  infection  of  nature  doth  remain,  yea,  in  them 
that  are  baptized.''^  But  when  the  convocation  of  1571  had 
to  present  to  Parliament  a  translation  of  the  Articles  authori- 
zed by  the  Church,  the  word  "  baptized"  here  was  changed  to 
"regenerated."  Now,  it  is  obvious,  that  if  in  respect  to  the 
full  sense  of  the  word  "regenerated,"  the  words  "baptized" 
and  "  regenerated  "  are  "  convertible  or  equivalent,"  such  a 
change  would  have  been  wholly  unnecessary.  But  here  we 
see  that  when  the  full  sense  of  the  word  "  renatis  "  is  wanted, 
the  word  "baptized"  is  not  considered  sufficient  to  express  it, 
but  it  is  struck  out,  and  the  word  "regenerated"  put  in  its 
place.  This  change  therefore  affords  us  remarkably  strong 
evidence  that  the  Bishops  of  that  day  did  not  hold  his  Lord- 
ship's views. 

The  conclusion  which  the  Bishop  derives  from  the  latter 
part  of  the  Article  proves  too  much,  and  therefore  at  once  falls 
to  the  ground.  He  says,  the  words  "  renatis  et  credentibus  " 
are  translated  "  them  that  believe  and  are  baptized,"  and  there- 
fore "baptized"  and  "regenerated"  are  "convertible  or 
equivalent"  terms,  and  "both  imply  the  same  thing."  This 
(if  we  use  the  word  "  regenerated "  as  implying  spiritual 
regeneration,  which  is  the  subject  of  the  controversy)  is  obvi- 
ously inadmissible.  Nay,  the  bishop  himself  does  not  hold  it, 
for  he  is  compelled  to  admit,  that  in  the  case  of  adult  baptism, 
the  assertion  of  the  adult  being  then  regenerated,  is  only  the 
language  of  "  Christian  charity."  (Charge,  3rd  ed.  p.  41.) 
And  if  he  did  not  admit  it,  he  would  be  immediately  convicted 
of  holding  doctrine  opposed  to  the  25th  Article,  which  declares 
that  "  in  such  only  as  worthily  receive  the  Sacraments,  they 
have  a  wholesome  effect  or  operation."  There  is  an  end  at 
once,  therefore,  to  the  assertion,  that  the  words  "regenerated  " 
(in  the  sense  of  spiritual  regeneration)  and  "baptized"  are 
"convertible  or  equivalent."  In  fact  it  is  perfectly  astounding 
that  any  Bishop  of  our  Church  should  have  ventured  to  put 
his  name  to  such  a  proposition ;  the  statement  of  Hooker, 
that  "  all  receive  not  the  grace  of  God  that  receive  the  Sacra- 
ments of  his  grace,"  being  so  notoriously  the  doctrine  of  our 
Church. 


400  EFFECTS   OF   BAPTISM   IN   INFANTS. 

There  is,  no  doubt,  a  sense  in  which  all  that  are  baptized 
may  be  called  regenerated,  i.  e.  on  account  of  their  having 
received  the  Sacrament  of  regeneration,  (which  is  necessarily 
the  meaning  of  the  Article,)  and  this  is  a  sense  common  enough 
in  the  writings  of  our  divines  ;  just  as  they  would  speak  of 
a  man  who  had  partaken  of  the  Sacrament  of  the  Lord's  Sup- 
per as  one  who  had  partaken  of  the  Body  and  Blood  of  Christ, 
although  "  the  wicked,"  as  our  29th  Article  tells  us,  "  in  no 
wise  are  partakers  of  Christ,  but  rather  to  their  condemnation 
do  eat  and  drink  the  sign  or  sacrament  of  so  great  a  thing." 

The  next  passage  to  be  noticed  occurs  in  the  15th  Article, 
which,  singularly  enough,  is  quoted  by  the  Bishop  in  favor  of 
his  view,  although,  as  far  as  its  testimony  goes,  it  is  clearly 
opposed  to  it.  But  the  Bishop  has  actually  altered  the  punc- 
tuation of  the  Article  so  as  to  make  it  speak  his  doctrine. 
The  misquotation  is  rather  remarkable,  but  J  cannot  suppose 
it  to  be  more  than  a  culpable  instance  of  haste  and  careless- 
ness. The  Bishop  gives  the  passage  thus.  I  quote  it  with 
his  own  italics  and  punctuation. 

"  Thus  the  15th,  after  speaking  of  '  Christ  alone  without  sin,'  says  '  AH 
we  the  rest  (although  baptized  and  born  again  in  Christ)  yet  offend  in  many 
things.'"  (p.  15.) 

Now  even  taking  it  thus,  it  does  not  follow  that  the  expres- 
sions "baptized"  and  "born  again  in  Christ  "  are  equivalent, 
although  there  being  no  comma  after  "  baptized,"  the  reader 
might  be  in  doubt  whether  the  two  expressions  did  not  refer  to 
the  same  act.  But  if  a  comma  be  placed  after  the  word  "  bap- 
tized," the  doubt  is  at  once  cleared  up,  and  the  two  expres- 
sions stand  separate  and  independent,  Now  what  is  the  fact  ? 
I  can  find  no  edition  of  the  Latin  Articles,  nor  any  of  the 
English  of  our  present  authorized  translation,  in  which  a 
comma  is  not  placed  after  ^^  baptized."*  In  fact  it  is  quite 
clear,  that  wherever  the  Sacrament  of  Baptism  is  spoken  of 
in  general  terms,  applying  to  adult  as  well  as  infant  baptism, 
the  words  "baptized"  and  "regenerated"  (in  the  sense  of 
spiritual  regeneration)  cannot, — by  those  at  least  who  believe 


•  The  words  in  latin   are,  "  Scd  nos   reliqui  etiam  baptizati,  et  in  Christo 
rogenerati,  in  moltis  tamen  o^endimus  omnes." 


EFFECTS    OF  BAPTISM  IN  INFANTS.  401 

that  in  adults  the  Sacrament  has  a  "  wholesome  effect  or  ope- 
ration "  in  "  those  only  who  worthily  receive  it, — be  used  as 
equivalent. 

There  remains  one  more  Article  to  be  noticed,  the  16th,  in 
which  the  Bishop's  interpretation  labors  under  the  same  objec- 
tion, as  in  those  we  have  just  been  noticing,  namely,  that  it 
makes  a  general  statement  respecting  baptism  apply  to  every 
case  in  which  baptism  is  administered,  and  thus,  as  before,  is 
opposed  to  the  25th  Article  and  the  Bishop's  own  doctrine. 
*' Not  every  deadly  sin,"  says  the  16th  Article,  "committed 
after  Baptism  is  sin  against  the  Holy  Ghost  and  unpardonable." 
Upon  which  the  Bishop  remarks, — 

"  How  could  sncli  an  imagination  have  entered  into  the  mind  of  anyone, 
unless  it  were  a  known  and  acknowledged  truth,  that  the  Holy  Ghost  is  the 
special  and  appropriate  gift  in  Baptism?"  (p.  16.) 

Be  it  so ;  but  what  then  ?  It  does  not  follow  that  this 
"  special  and  appropriate  gift "  is  always  bestowed  upon  every 
recipient  of  baptism  ;  and  the  25th  Article  maintains  that  it 
is  not.  These  words  therefore  do  not  help  his  Lordship  in  the 
smallest  degree.  The  Bishop  adds,  "  The  very  phrase  '  deadly 
sin'  implies  that  there  was  '  Life,  spiritual  Life,'  in  the  soul 
before  the  sin  was  committed."  This  can  only  be  considered 
a  lapsus  of  the  pen,  as  it  is  obvious  that  the  epithet  "  deadly," 
which  is  merely  descriptive  of  the  character  oi  the  sin,  cannot 
prove  that  all  that  commit  such  a  sin  had  sjjiritual  life  in  them 
before  the  commission  of  it.  A  sin  may  be  a  deadly  sin. 
though  committed  by  one  in  a  state  of  spiritual  death. 

But,  further,  any  impartial  person  reading  the  Article  itself, 
"\frill  see  at  once  that  the  sentenfle  to  which  the  Bishop  hero 
refers  is  merely  intended  as  a  denial  of  the  doctrine  of  those 
who  maintain  that  sin  after  baptism  wjis  sin  against  the  Holy 
Ghast  and  unpardonable.     It  runs  thus, — 

"  Not  every  deadly  sin  willingly  committed  after  baptism  is  sin  against 
the  Holy  Ghost  and  unpardohable.  Wherefore  the  grant  of  repentance  is 
not  to  be  denied  to  such  as  fall  into  sin  after  baptism." 

Now  it  signifies  not  what  "  entered  into  the  mind  "(to  use 
the  Bishop's  phrase)  of  those  who  maintained  such  an  error. 
They  may  perhaps  have  supposed  that  the  Holv  Gho.^t  was 
26 


402  EFFECTS    OF    BAPTISM    IN"    INFANTS. 

always  given  in  baptism.  But  with  that  our  Reformers  had 
nothing  to  do.  They  found  the  error  maintained,  and  they 
contradicted  it.  But  to  assume  from  that,  that  they  held  the 
view  which  the  Bishop  considers  as  a  necessary  foundation 
upon  which  to  ground  the  error  they  refuted,  is  of  course  alto- 
gether unwarrantable. 

And  the  very  next  words  are  inconsistent  with  the  suppo- 
sition that  they  did  so.  For  it  follows,  as  a  distinct  sentence, 
— "  After  we  have  received  the  Holy  G^host,  we  may  depart 
from  grace  given  and  fall  into  sin,"  &c.,  which,  according  to 
the  Bishop  of  Exeter's  interpretation  (loc.  c.)  means,  "After 
we  have  been  baptized,  we  may  fall  into  sin."  But  the  Arti- 
cle has  just  before  been  speaking  of  the  commission  of  sin 
after  baptism,  and  saying  that  it  was  not  unpardonable,  of 
course  making  its  possible  existence  a  matter  of  no  doubt.  It- 
would  have  been  absurd  therefore  to  add  here  a  formal  announce- 
ment that  it  may  exist  after  baptism.  We  here  again  there- 
fore see,  in  the  very  words  which  the  Bishop  would  fain  press 
into  his  service,  an  argument  against  his  view.  For  the  Ar- 
ticle, after  having  taken  for  granted  the  possibility  of  sin  after 
baptism,  adds,  as  something  distinct,  the  possibility  of  sin 
being  committed  after  the  Holy  Grhost  has  been  received. 

We  do  not  find,  then,  one  shred  of  evidence  in  any  one  of 
the  Artieleis  in  support  of  the  notion  that  spiritual  regenera- 
tion is  conferred  upon^  all  infants  in  baptism.  And  on  the  con- 
trary, we  do  find  a  general  doctrine  laid  down  in  the  Articles 
on  the  subject  of  baptism  altogether  opposed  to  such  a  view. 

And  before  I  close  this  review  of  tfce  sense  of  the  Articles 
on  the  subject,  I  would  remind  the  reader,  how  utterly  incon- 
sistent they  would  be,  if  there  was  in  them  any  statement  of 
such  a  doctrine.  For  not  only  would  the  Articles  I  have  already 
quoted  be  opposed  to  one  another  on  such  a  hypothesis,  but  the 
acknowledged  purpose  of  the  17th  Article,  to  admit  those 
holding  what  are  called  "  Calvinistic  "  views,  would  be  entirely 
defeated.  In  speaking  thus  of  the  17th  Article,  I  am  taking 
much  lower  ground  than  I  might  fairly  take,  but  it  is  suffi- 
cient for  my  argument  to  take  the  matter  as  it  is  admitted  to 
he  by  all  reasonable  men  on  both  sides,  and  consider  the  Article 
as  drawn  up  so  as  to  allow  of  the  maintenance  of  "  Calvinism 


EFFECTS   OF    BAFTISM    IN    INFANTS.  403 

tic  "  views.  Bishop  Burnet,  in  his  Comment  on  the  Article, 
freely  admits,  though  holding  himself  Arminian  views,  that 
"  the  Calvinists  have  less  occasion  for  scruple  [i.  e.  in  sub- 
scribing the  Article,]  since  the  Article  does  seem  more  plainly  to 
favor  them.''''* — Such  being  the  case,  then,  it  is  absurd  to  sup- 
pose that  in  the  very  same  Articles  a  doctrine  would  be  inserted 
directly  opposed  to  such  views.  It  is  a  fundamental  tenet  in 
the  "  Calvinistic  "  system,  that  none  are  ever  spiritually  re- 
generated, and  made  truly  the  children  of  God  by  spiritual 
adoption,  and  grafted  into  Christ's  Body  as  true  members,  but 
those  who  will  ultimately  be  saved.  But  the  doctrine  of  the 
universal  spiritual  regeneration  of  infants  in  baptism  is  entirely 
opposed  to  this  view.  xAjid  consequently  its  introduction  into 
the  Articles  would  have  been  fatal  to  the  comprehensive  policy 
upon  which  they  are  supposed  to  have  been  drawn  up.  And 
I  think  impartial  readers  of  the  third  Chapter  of  this  work 
will  agree  with  me  in  thinking,  that  before  we  can  adopt  the 
"  High  Church  "  view  of  the  Ai'ticles,  we  must  suppose  that 
our  Reformers  and  early  divines  voluntarily  drew  up  Articles 
speaking  doctrine  contrary  to  their  own. 

The  Bishop  of  Exeter  has  quoted,!  in  defence  of  his  views, 
a  passage  from  Dr.  Jackson.  I  am  quite  ready  to  admit  the 
claims  of  Dr.  Jackson  to  a  respectful  hearing;  though  I  do 
not  think  an  obiter  dictum,  such  as  the  Bishop  has  quoted  from 
him,  is  quite  the  sort  of  testimony  to  rest  much  upon.  The 
Bishop  truly  cites  him  as  saying, — "that  infants  are  by  bap- 
tism regenerated,  we  may  not  deny,^unless  we  will  take  upon 
us  to  put  another  sense  upon  the  Articles  than  they  will  natu- 
rally bear."t 

Now  if  the  sense  which  the  Bishop  has  extracted  from  this 
passage  were  the  correct  one,  still  what  he  has  to  prove  is,  not 
merely  that  some  individuals  took  this  view,  but  that  it  was 
sanctioned  by  such  a  weight  of  authority  as  to  make  it  the 
only  view  fairly  admissible  in  our  Church. 


•  Expos,  of  XXXIX  Articles.  On  Art.  17.  5th  ed.  Lond.  1746.  p.  221. 
f  Charge,  p.  20. 

X  On  tlie  Creed,  Bk.  xi.  c.  17.  Works,  iii.  471.     How  is  it  that  the  Bishop 
giyes  no  reference  to  the  place  where  this  passage  occurs  ? 


404  >  EFFECTS  OF   BAPTISM    IN    INFANTS. 

But  the  earliest  Commentary  upon  our  Articles,  that  by 
Rogers,  and  one  that  was  enjoined  for  us  upon  all  the  clergy 
of  his  province  by  Archbishop  Bancroft,  takes  (as  we  have 
seen)  a  different  view ;  and  this  work  (to  mention  no  more)  is 
clearly  a  better  authoi^ty  than  Dr.  Jackson's  opinion,  espe- 
cially in  the  cursory  way  in  which  it  is  given. 

The  fact,  however,  is,  that  Dr.  Jackson's  view,  as  a  whole, 
is  very  different  from  that  of  the  Bishop,  for  he  holds  that  in- 
fantine regeneration  is  such  as  does  not  last  beyond  the  age 
of  infancy.     He  says, —  I 

"  The  same  measure  of  regeneration  which  sufRceth  children  or  infants 
dying  bafore  they  come  to  the  use  of  reason,  will  not  suffice  such  as  attain 

to  the  use  of  reason  or  years  of  discretion He  that  affirms  them  to 

be  tndy  regenerated  or  sanctified  in  their  infancy  must  yield  to  us  in  this; 
That  such  children  or  infants  as  have  been  formerly  regenerated  in  a 
measure  sufficient  to  their  salvation  outgrow  this  measure  of  regeneration 
or  sanctification  after  they  come  to  the  use  of  reason  or  years  of  discretion, 
as  they  do  their  apparel  or  clothes  which  were  fit  for  them  whilst  they  were 
infants."* 

What  he  means  by  regeneration,  then,  in  infants,  is  very 
different  from  what  the  Bishop  means  by  it.  For  he  here 
distinguishes  himself  from  those  who  affirm  them  to  be  truli/ 
regenerated  or  sanctified.''''  His  view,  in  fact,  is  much  the 
same  as  that  of  Bishop  Davonant.  And  I  will  add  two  more 
passages  from  him,  further  explaining  his  doctrine  on  regene- 
ration.    He  says, — 

"But  here  some  have  questioned  whether  this  chapter  [Rom.  vii.]  be 
meant  of  the  regenerate  or  unregencratc  man.  A  captious  interrogatory; 
[as]  if  regeneration  were  but  one  act,  or  a  rcsultance  of  some  few  acts  or 
conflicts  between  the  flesh  and  the  Spirit.  But  seeing  regeneration  in  true 
theology  includes  acts  almost  numberless,  or  a  combat  somewhat  longer 
than  mortification  doth :  this  chapter,  if  we  speak  of  Christians,  must  be 
meant  not  of  the  man  truly  regenerated  or  perfectly  mortified,  but  of  a  man 
inter  regc7ierandiim,  during  the  intermediate  acts  or  conflicts  betwixt  the 
beginning  and  consummation  of  his  regeneration.  (See  the  9th  Art.  of  the 
Church  of  England.")! 

"  The  utmost  of  my  endeavours  is  to  direct  myself,  and  the  height  of  my 
desires  in  this  work  is,  to  advise  others  what  we  are  to  do  for  ourselves,  or 


*  Jackson  on  the  Creed,  Bk.  x.  c  27.  iii.  100. 
\  lb.  bk.  X.  c.  10.  iii.  26. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  405 

what  is  to  be  done  for  us,  after  Baptism  or  Confirmation,  that  we  may  be 
thoroughly  regenerated^  or  which  is  in  effect  all  one,  make  our  election 
sure."* 

Our  modern  "  High  Church  "  divines  will  gain  but  little 
real  help  from  Dr.  Jackson,  as  they  will  clearly  see,  if  they 
will  peruse  his  Treatise  on  the  Church  in  the  latter  part  of 
his  Exposition  on  the  Creed.  He  has  no  sympathy  with 
those  who  call  all  adults  regenerate  that  have  been  baptized 
in  infancy ;  and  here  lies  the  great  and  all  important  point  of 
distinction  between  the  two  prevailing  systems  of  doctrine  on 
the  subject. 

The  true  interpretation,  then,  of  the  Articles  on  the  ques- 
tion of  the  effects  of  Baptism  is,  I  submit,  what  has  been 
given  above.  And  I  would  add,  that  as  the  Exposition  of 
Thomas  Rogers  (already  frequently  quoted)  is  the  best  and 
most  authentic  Commentary  upon  them,  in  giving  us  the  views 
of  our  Churcii  at  the  very  period  of  their  last  revision  in  1571, 
(for  the  first  edition  of  his  work  was  published  only  fourteen 
years  after,  and  received  on  its  second  impression  Archbishop 
Bancroft's  express  sanction,)  so  the  Commentary  of  Bishop 
Burnet  (which  I  shall  quote  hereafter)  is  a  fair  proof  of  the 
views  of  at  least  a  large  body  of  our  divines  at  a  later  period, 
when  the  current  theology  of  our  Church  had  become  of  a 
somewhat  different  character.  And  it  will  be  found,  that  as 
the  first  interprets  the  Articles  entirely  upon  the  "  Calvinistic" 
view  of  doctrine,  so  the  latter,  while  giving  the  preference 
to  the  "  Arminian  "  system,  yet  clearly  opposes  the  notion 
that  spiritual  regeneration  is  given  to  all  infants  at  their 
baptism. 


'^  2.  The  doctrine  of  the  Book  of  Homilies. 
I  have  next  to  review  the  testimony  of  the  Book  of  Homi- 
lies on  the  effects  of  Infant  Baptism.  Here,  as  in  the  case  of 
the  Articles,  certain  passages  have  been  selected  by  the  Bishop 
of  Exeter,  and,  with  a  hasty  zeal  for  the  maintenance  of  his 
favorite  theory  on  the  subject  of  Infant  Baptism,  put  forward 


»  lb.  bk.  X.  0.  13.  ill  87. 


406  EFFECTS    OF    BAPTISM    IN    INFANTS. 

by  him  as  supporting  a  doctrine  inconsistent  with  his  own 
view  on  the  subject  of  Adult  Baptism. 

Remarking  that  the  11th  Article  refers  to  the  Homily  on 
Salvation  in  words  which  "  amount  to  adopting  the  doctrine 
of  that  Homily  on  the  particular  specially  set  forth  "  in  the 
Article,  (in  which  remark  I  cordially  concur  with  his  Lord- 
ship,) he  tells  us,  that  we  have  here  "  another  proof  of  the 
inherent  and  essential  grace  of  Christian  baptism."  *  The 
INHERENT  and  ESSENTIAL  grace  of  baptism!  What  a  specimen 
of  the  theology  of  a  Bishop  of  a  Protestant  Church  !  Here  is 
a  doctrine  which  even  the  later  scholastic  divines  would  have 
repudiated.  For  their  doctrine,  notoriously,  was,  that  the 
grace  of  God  is  not  tied  to  the  Sacraments.  But  if  grace  is 
"inherent  and  essential  "  to  baptism,  it  is  so  tied  to  it  that 
it  is  impossible  for  one  to  be  separated  from  the  other.  It  is 
difficult  to  account  for  such  language.  And  as  my  object  is 
to  meet  arguments  that  have  a  show  of  plausibility,  I  omit 
any  further  notice  of  such  a  statement  as  this. 

The  proof  derived  from  the  Homily,  for  this  doctrine,  is 
thus  stated : — 

"  You  will  see,"  says  the  Bishop,  "  in  the  Homily,  that  '  the  true  under- 
standing of  this  doctrine  \i.  e.  of  justification  by  faith]  includes  the  acknow- 
ledgment of  the  remission  of  original  sin  in  Baptism.'  You  will  also  see 
that  the  word  'baptized'  is  used  as  equivalent  to  'justified,'  and  to  being 
'made  Christ's  members.' " 

And  the  passages  quoted  in  proof  of  this  are  the  following, 

"  Justification  is  the  office  of  God  only,  and  is  not  a  thing  which  we 
render  unto  him,  but  which  we  receive  of  him ;  not  which  we  give  to  him, 
but  which  wc  take  of  him,  by  his  free  mercy,  and  by  the  only  merits  of  his 
most  dearly  beloved  Son,  our  only  Redeemer,  Saviour,  and  Justifier,  Jesus 
Christ.  So  that  the  true  understanding  of  this  doctrine.  We  be  justified 
freely  by  faith  without  works,  or  that  we  be  justified  by  faith  in  Christ 
only,  is  not,  that  this  our  own  act  to  believe  in  Christ,  or  this  our  faith  in 
Chri.st  which  is  within  us,  doth  justify  us,  and  deserve  our  justification  unto 
us  (for  that  were  to  count  ourselves  to  be  justified  by  some  act  or  virtue  that 
is  within  ourselves ;)  but  the  true  understanding  and  meaning  thereof  is, 
that  although  we  hear  God's  word  and  believe  it,  although  we  have  faith, 
hope,  charity,  repentance,  dread  and  fear  of  God  within  us,  and  do  never  so 

*  Charge,  3d  ed.  p.  18. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  407 

many  good  works  thereunto ;  yet  we  must  renounce  the  merit  of  all  our 
said  virtues,  of  faith,  hope,  charity,  and  all  our  other  virtues  and  good 
deeds,  which  we  either  have  done,  shall  do,  or  can  do,  as  things  that  be  far 
too  weak,  and  insufficient,  and  imperfect,  to  deserve  remission  of  our  sins, 
and  our  justification :  and  therefore  we  must  trust  only  in  God's  mercy  and 
that  sacrifice  which  our  High  Priest  and  Saviour  Christ  Jesus  the  Son  of  God 
once  offered  for  us  upon  the  cross,  to  obtain  thereby  God'^race  and  remission, 
as  well  of  our  original  sin  in  baptism,  as  of  all  actual  sin  committed  by  us 
after  our  baptism,  if  v(c  truly  repent  and  turn  unfeignedly  to  him  again." 
(Second  Part  of  Homily  of  Salvation.)* 

'•  You  have  heard  the  ofiice  of  God  in  our  justification,  and  how  we 
receive  it  of  him  freely  by"  his  mercy,  without  our  deserts,  through  true  and 
lively  faith.  Now  you  shall  hear  the  office  and  duty  of  a  Christian  man 
unto  God — what  we  ought,  on  our  part,  to  render  unto  God  again  for  his 
grace,  mercy,  and  goodness.  Our  office  is,  not  to  pass  the  time  of  this 
present  life  urn'ruitfully  and  idly  after  that  we  are  baptized  or  ju.stified,  not 
caring  how  few  good  works  we  do  to  the  glory  of  God  and  profit  of  our 
neighbours.  Much  less  is  it  our  office,  after  that  we  be  once  made  Christ's 
members,  to  live  contrary  to  the  same."  (Third  Part  of  same'  Horaily.)t 

Now,  in  the  first  place,  it  is  not  a  little  remarkable,  that  if 
such  is  the  true  meaning  of  this  Homily,  namely,  that  we  are 
justified  by  t)aptism,  Bishop  Gardiner  should  have  so  strongly 
objected  to  it  on  the  very  ground  that  we  are  all  justified  as 
infants  in  the  Sacrament  of  Baptism.J  And  if  we  want  to 
know  what  Cranmer  (who  was  the  author  of  the  Homily) 
meant  by  our  being  by  baptism  "  made  Christ's  members," 
we  may  satisfy  ourselves  on  this  point  by  a  reference  to  the 
quotations  given  above ^  from  the  "Institution  for  a  Christian 
Man,"  which,  though  written  ten  years  before,  (in  1537,)  con- 
tains, in  this  matter,  a  very  explicit  refutation  of  the  Bishop  of 
Exeter's  views.  We  shall  there  see,  that  he  draws  a  very 
clear  and  decided  distinction  between  those  who  are  nominally 
and  outwardly  Christ's  members,  by  being  in  outward  com- 


•  The  Bishop  adds  to  tiiis  extract, — "  Jewell,  in  like  manner,  says  (Defence 
of  Apol.  p.  96,]  '  We  be  justified  before  God  only  by  faith  ;  that  is  to  say,  only 
by  the  merits  and  cross  of  Christ.'  "  The  relevancy  of  this  quotation  to  the  Bap- 
tismal question,  I  am  unable  to  see.  Its  apparent  object  is,  to  make  use  of  these 
words  of  Jewell  for  the  eversion  of  the  great  Protestant  doctrine  of  justification 
by  faith.      Valeat  quantum. 

f  I  quote  from  the  Christian  Knowledge  Society's  edition  of  the  Homi- 
lies, 1833. 

X  See  p.  198  above  §  See  pp.  208-211  above. 


408  EFFECTS    OF    BAPTISM    IN    INFANTS. 

munion  with  his  Church,  and  those  who  are  so  verily  and  in 
truth.  Further,  whatever  may  be  the  view  intended  to  be 
inculcated  by  the  remark  as  to  the  remission  of  original  sin 
in  baptism,  whether  it  means  that  the  guilt  of  original  sin  is 
always,  remitted  to  infants  in  their  baptism,  or  whether  it 
speaks  only  (as  is  frequently  the  case  in  such  passages  written 
at  that  period)  with  reference  to  the  case  of  the  true  members 
of  Christ,  still  this  is  entirely  different  from  the  gift  of  spiritual 
regeneration.  Many  who  hold  that  original  sin  is  always 
remitted  to  the  infants  of  Christians  in  baptism,  wholly  ddny 
that  they  are  universally  made  by,  that  rite  partakers  of 
spiritual  regeneration ,'  as  for  instance  Bishop  Carleton,  as 
above  quoted. 

Lastly,  to  interpret  the  words  "baptized  or  justified"  as 
showing  that  the  word  ''baptized"  is  considered  as  equivalent 
to  "justified,"  is  not  merely  to  assume  a  particular  meaning 
for  the  word  "  or,"  when  it  is  at  least  quite  as  open  to  another 
sense,  but  to  give  an  interpretation  to  the  words  entirely 
opposed  both  to  Cranmer's  known  sentiments  and  the  doctrine 
of  the  other  part  of  the  Homily.  The  argument  which  Cran- 
mer  adduced  to  Gardiner  in  defence  of  the  doctrine  of  this 
very  Homily,  as  quoted  above,*  shows  that  such  a  meaning  is 
entirely  opposed  to  the  view  he  intended  to  inculcate. 

Unless  also  it  be  assumed  (which  we  have  no  right  to 
assume)  that  the  passage  refers  only  to  infant  baptism,  the 
Bishop  of  Exeter  himself  will  not  stand  to  his  own  interpreta- 
tion of  the  passage,  for  he  does  not  believe  that  baptism  is 
equivalent  to  justification  in  the  case  of  adults.  And  if  it 
refers  only  to  infiants,  then  the  word  "justified,''  even  if  used 
as  the  Bishop  contends  it  is  used,  must  be  taken  in  some 
limited  sense  which  makes  it  refer  only  to  the  infantine  state, 
(signifying  perhaps  the  remission  of  original  sin,)  and  there- 
fore does  not  touch  the  question  of  the  gift  of  spiritual  regen- 
eration ;  for  the  direct  and  express  object  which  the  Homily 
has  in  view  is  to  inculcate  the  doctrine  that  all  capable  of  faith 
are  justified  by  faith  only.     Nothing  that  took  place  in  bap- 


'  See  pp.  197,  198,  above. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  409 

tism  is  referred  to  as  having  any  efficacy  for  the  justification 
of  an  adult. 

Further,  there  is  another  passage  in  this  Homily  where 
the  baptism  of  infants  is  spoken  of,  in  which  the  phraseology 
made  use  of  is  worthy  of  especial  notice.  After  speaking  of 
the  Sacrifice  made  by  Christ  for  our  sins,  it  adds, — 

"Insomuch  that  infants,  being  baptized  and  dying  in  their  infancy,  are 
by  this  sacrifice  washed  from  their  sins,  brought  to  God's  favour,  and  made 
his  children,  and  inheritors  of  his  kingdom  of  heaven."* 

Now  according  to  the  views  of  those  who  hold,  that  all 
infants  receive  spiritual  regeneration  in  baptism,  and  are  made 
thereby  true  members  of  Christ  and  inheritors  of  the  kingdom 
of  heaven,  the  words  "  aTid  dying  in  their  infancy "  are 
superfluous  and  delusive.  It  is  impossible  not  to  see,  that  in 
this  passage  there  is  a  careful  limitation  of  any  positive  and 
definite  statement  as  to  the  benefit  of  baptism  in  particular 
infants,  to  the  case  of  infants  "  dying  in  their  infancy ;"  where 
I  readily  allow  that  th^re  is  ground  to  maintain  their  universal 
acceptance.  And  still  further,  be  it  observed,  the  blessing 
of  ablution  from  sin  and  being  made  Grod's  children  is  attrib- 
uted, not  to  baptism,  but  to  Christ's  sacrifice,  applied  to  those 
that  are  "baptized  and  die  in  their  infancy;''''  but  not 
necessarily  even  to  them  in  or  by  baptism. 

Another  passage  is  quoted  by  his  Lordshipt  from  the 
Homily  "of  Common  Prayer  and  Sacraments,"  which  runs 
thus : — 

'•  As  for  the  number  of  them  [i.  e.  the  Sacraments,!  if  they  should  be 

^  considered  according  to  the  exact  signification  of  a  Sacrament,  namely,  for 

the  visible  signs  expressly  commanded  in  the  New  Togtament,  whereunto 

is  annexed  the  promise  of  free  forgiveness  of  sins  and  joining  in  Christ, 

there  be  but  two,  namely,  Baptism  and  the  Supper  of  the  Lord." 

But  how  this  passage  can  prove  the  universal  efficacy 
of  baptism  in  the  case  of  infants,  I  am  quite  unable  to  see. 
For  not  only  do  the  expressions  used  refer  to  Baptism  in 
the  abstract,  and  therefore  as  much  to  the  case  of  adults 
as  to  that  of  infants,  (in  the  former  of  which  it  is  admitted 
that  the  gift  of  grace  does  not  always  accompany  the  minis- 

»  Homily  of  Salvation,  Part  1.  init  f  Charge,  8rd  ed.  p.  20. 


410  EFFECTS    OF    BAPTISM    IN    INFANTS. 

tration  of  the  outward  rite)  but  to  both  the  Sacraments  ;  and 
none  suppose  that  the  grace  of  the  Sacrament,  in  the  case  of 
the  Lord's  Supper,  is  given  to  any  but  a  worthy  recipient. 

And  the  same  answer  applies  to  other  passages  that  are 
sometimes  quoted  from  the  Homilies  on  this  subject ;  and  in 
fact  to  a  vast  number  of  passages  that  are  often  heaped  up 
from  various  quarters  on  this  subject,  which  speak  only  of 
the  great  value  and  blessed  effects  of  Baptism  in  the  abstract. 
All  these  phrases  apply  as  much  to  the  baptism  of  adults  as  to 
that  of  infants.  They  no  more  prove  therefore. that  Baptism 
is  universally  efficacious  in  the  latter  case,  than  that  it  is  so 
in  the  former. 

I  am  not  aware  of  any  passage  in  the  Book  of  Homilies 
that  has  been  quoted  on  this  subject,  (besides  those  above 
noticed,)  to  which  this  general  remark  does  not  supply  a 
complete  answer. 

And  though  there  are  no  passages  directly  defining  the 
doctrine  of  our  Church  on  the  subject"  of  our  present  inquiry 
(which  indeed  we  could  hardly  expect  in  a  volume  of  practical 
sermons,)  we  shall  find  several  containing  statements  iricon- 
sistent  with  the  view  that  the  mere  act  of  baptisrn  confers 
spiritual  regeneration  upon  all  infants.  Thus  in  the  Homily 
"  Of  Swearing"  it  is  said  ; — 

^^  By  holy  promises^  with  calling  the  name  of  God  to  witness,  we  be 
made  lively  members  of  Christ,  when  we  profess  his  religion,  receiving  the 
Sacrament  of  Baptism." 

The  doctrine  also  of  the  following  passage  cannot  easily  be 
mistaken.  Speaking  in  the  second  part  of  the  Homily  "  of 
Alms-deeds,"  of  the  meaning  of  such  phrases  as  that  alms 
wash  away  our  sins,  it  is  said, — 

"They  mean  this,  and  this  is  the  understanding  of  those  and  such  like 
sayings,  that  God  of  his  mercy  and  especial  favour  towards  them  whom  he 
hath  appointed  to  everlasting  salvation,  hath  so  offered  his  grace  especially, 
and  they  have  so  received  it  fruitfully,  that  although,  by  reason  of  their 
sinful  living  outwardly,  they  seemed  before  to  have  been  the  children  of 
wrath  and  perdition ;  yet  now  the  Spirit  of  God  mightily  working  in  them, 
unto  obedience  to  God's  will  and  commandments,  they  declare  by  their 
outward  deeds  and  life,  in  the  shewing  of  mercy  and  charity,  (which  cannot 
come  but  of  the  Spirit  of  God,  and  his  special  grace,)  that  they  are  the  un- 
doubted children  of  God  appointed  to  everlasting  life.     And  so,  as  by  their 


EFFECTS    OF    BAPTISM   IN    INFANTS.  411 

wickedness  and  ungodly  living  they  shewed  themselves  according  to  the 
judgment  of  men,  which  follow  the  outward  appearance,  to  be  reprobates 
and  cast-aways ;  so  now,  by  their  obedience  unto  God's  holy  will,  and  by 
their  mercifulness  and  tender  pity,  (wherein  they  shew  themselves  to  be  like 
unto  God,  who  is  the  fountain  and  spring  of  all  mercy,)  they  declare  openly 
and  manifestly  unto  the  sight  of  men,  that  they  are  the  sons  of  God,  and 
the  elect  of  him  unto  salvation.^' 

Moreover,  in  the  first  part  of  the  Homily  for  Whitsunday, 
\ve  have  passages  directly  bearing  upon  the  subject.  This 
Homily  expressly  treats  on  Regeneration,  and  throughout  all 
that  is  to  be  found  in  it  on  this  point,  not  the  slightest  refe- 
rence is  made  to  baptism. 

Its  language  is  as  follows  : — 

"  As  for  the  works  of  the  Spirit,  the  fruits  of  faith,  charitable  and  godly 
motions,  if  we  have  any  at  all  in  him,  they  proceed  only  of  the  Holy  Ghost, 
who  is  the  only  worker  of  our  sanctification,  and  maketh  us  new  men  in 
Christ  Jesus.  .  .  .  And  who  can  choose  but  marvel  to  consider,  that  Peter 
should  become  of  a  simple  fisher,  a  chief  and  mighty  Apostle  ?  Paul  of  a 
cruel  and  bloody  persecutor,  a  faithful  disciple  of  Christ,  to  teach  the 
Gentiles  ^  Such  is  the  ■power  of  the  Holy  Ghost  to  regenerate  men.  and  as 
it  were  to  bring  them  forth  anew,  so  that  they  shall  be  nothing  like  the  men 
tliat  they  were  before.  Neither  doth  he  think  it  sufficient  inwardly  to  work 
the  spiritual  and  new  birth  of  man,  unless  he  do  also  dwell  and  abide  in 
him.  .  .  .  But  how  shall  I  know  that  the  Holy  Ghost  is  within  me  ?  some 
man  perchance  will  say.  Forsooth,  as  the  tree  is  known  by  its  fruit,  so  is 
also  the  Holy  Ghost.  .  .  .  Here  is  now  that  glass,  wherein  thou  must  be- 
hold thyself,  and  discern  whether  thou  have  the  Holy  Ghost  within  thee  or 
the  spirit  of  the  flesh.  If  thou  see  that  thy  works  be  virtuous  and  good, 
consonant  to  the  prescript  rule  of  God's  word,  savouring  and  tasting  not  of 
the  flesh,  but  of  the  Spirit,  then  assure  thyself  that  thou  art  endued  with 
the  Holy  Ghost :  otherwise,  in  thinking  well  of  thyself,  thou  dost  nothing 
else  but  deceive  thyself." 

Such  is  the  language  in  which  this  Homily  speaks  of  re- 
generation. Whether  it  is  consistent  with  the  notion  that  all 
receive  this  regeneration  who  are  baptized  in  infancy,  may 
safely  be  left  to  the  judgment  of  the  impartial  reader. 


CHAPTER  IX. 


THE     DOCTRINE     OF     THE      BOOK     OF     COMMON     PRAYER     ON     THE 
SUBJECT    OF    THIS    WORK- 


§  1.  Examination  of  the  Baptismal  Services  for  Infants,  and 
proof  of  the  principle  on  which  they  are  constructed,  by 
a  comparison  of  them  with  the  other  Services  in  the  Book 
of  Common  Prayer. 

The  stronghold  of  those  who  maintain  that  our  Church 
teaches  that  all  infants  are  spiritually  regenerated  in  baptism 
is  in  certain  expressions  found  in  the  Services  for  the  adminis 
tration  of  that  rite.  That  the  popular  mind  should  be  misled 
in  the  present  day,  by  the  phraseology  there  used,  is  not  per 
haps  matter  for  much  surprise ;  but  that  it  should  be  delibe 
rately  asserted,  by  those  who  profess  an  acquaintance  with  the 
early  history  of  our  Reformed  Church,  that  such  was  the 
meaning  intended  to  be  affixed  to  these  expressions  by  our 
Reformers  and  early  divines,  is  what  may  well  excite  our 
wonder.  The  evidence  given  above  of  the  doctrine  of  our 
Church  in  their  day,  as  shown  by  the  writings  of  her  chief 
guides  and  brightest  ornaments,  must  have  gone  far,  I  should 
conceive,  to  settle  the  point  already  in  the  mind  of  the  reader ; 
or  at  least  to  show  him,  that  there  must  have  been  some  ex- 
traordinary and  unaccountable  inconsistency  between  their 
own  doctrine  and  that  which  they  inculcated  in  the  Formularies 
they  drew  up  for  the  Church,  if  they  meant  those  Formularies  to 
bear  the  sense  which  has  been  attributed  to  them.  But  the 
majority  of  our  modern  divines,  attached  to  a  very  different 
school  of  theology  from  that  of  our  Reformation,  contemplate 
our  Services  from  a  totally  different  point  of  view,  and  in  con- 


EFFECTS   OF    BAPTISM    IK    INFANTS-  413 

Tiexion  with  a  different  system  of  theology  from  that  of  those 
who  first  drew  them  up  and  used  them ;  and,  slighting  the 
writings  of  the  very  men  to  whom  we  are  indebted  for  them, 
and  consequently  ignorant  of  the  meaning  of  the  phraseology 
of  that  period,  naturally  misconstrue  them. 

An  impartial  review,  however,  of  the  Prayer  Book  itself, 
as  a  ivhole,  is,  alone,  sufficient  to  dispel  the  delusion ;  the 
whole  Book,  in  all  its  Services,  being  drawn  up  precisely  upon 
the  same  principle,  namely,  that  of  supposing"  that  all  inte- 
rested in  its  Services  are  the  true  and  living'  members  of 
Christ's  Body,  the  Church.  Explained  upon  this  principle, 
all  the  Services  in  the  Book  are  intelligible,  and  consistent 
with  each  other,  and  npon  no  other  principle  are  they  so.  If 
this  method  of  interpretation  is  departed  from,  all  is  confusion 
and  inconsistency.  And  they  who  are  clamoring  the  loudest 
for  the  application  of  a  contrary  principle  of  interpretation  in 
the  case  of  the  Baptismal  Services  for  Infants,  are  themselves 
compelled  to  admit  that  other  Services  must  be  so  understood. 

In  proceeding,  then,  to  examine  the  Baptismal  Services  for 
Infants,  I  commence  with  the  remark  that  I  give  the  highest 
sense  to  the  blessing  spoken  of  both  in  the  prayers  and  thanks- 
givings offered.  I  do  not  believe  that  the  blessing  there  meant 
is  only  an  introduction  into  the  visible  Church,  or  anything 
less  than  spiritual  regeneration  ;  that  is,  a  grafting  into  the 
Body  of  Christ  of  his  true  members  by  that  rite  which  he  has 
himself  appointed  as  the  external  and  visible  mode  of  perfect- 
ing that  union.  But  the  whole  Service  proceeds  upon  the 
hypothesis,  that  the  party  baptized  is,  in  the  eye  of  God, 
(which  takes  in  all  time  and  events  as  j)resent)  one  of  his  ac- 
cepted ones.  In  all  such  cases  baptism  (whether  its  sensible 
effects  be  immediate  or  in  abeyance  and  future)  is  efficacious. 

First,  let  us  consider  the  Form  for  Public  Baptism. 

The  proof  that  this  hypothetical  system  of  interpretation  is 
that  intended  to  be  affixed  to  the  Service,  must  of  course  be 
mainly  derived  from  a  comparison  of  it  with  other  parts  of  the 
Prayer  Book,  and  the  known  sentiments  of  those  who  drew  up 
the  Form,  or  originally  sanctioned  and  approved  of  it,  and 
such  like  considerations.  But  the  Service  itself  supplies  us 
with  some  evidence  on  the  subject,  and  particularly  in  one 


414  EFFECTS    OF    BAPTISM    IN    INFANTS. 

passage,  half  of  lohich  is  often  quoted  by  those  who  take  a 
contrary  view,  as  favoring  their  mode  of  interpretation.  It  is 
said  that,  in  the  Exhortation,  those  who  bring  the  child  are 
thus  addressed, — "  Doubt  ye  not,  therefore,  but  earnestly  be- 
lieve, that  he  will  likewise  favourably  receive  this  present 
infant," — and  therefore  that  the  acceptance  of  the  infant  ought' 
to  be  a  matter  of  faith,  and  no  doubt  entertained  about  it. 
This  is  urged  by  the  Bishop  of  Exeter.*  Now  it  is  only  ne- 
cessary to  go  to  the  end  of  the  sentence,  to  see  that  this  pas- 
sage is  in  fact  strongly  confirmatory  of  the  view  that  the 
hypothetical  principle  of  interpretation  is  the  correct  one.  For 
the  whole  sentence  is  this, — "  Doubt  ye  not,  therefore,  but 
earnestly  believe,  that  he  will  likewise  favourably  receive  this 
present  infant ;  that  he  will  embrace  him  with  the  arms  of 
his   mercy ;    that    he   will   give  unto  him   the   blessing  of 

ETERNAL    LIFE,    AND    MAKE     HIM     PARTAKER    OF     HIS    EVERLASTING 

KINGDOM."  So  that  with  precisely  the  same  sort  of  assurance 
that  we  are  exhorted  to  believe  that  Grod  will  then  favorably 
receive  the  infant,  are  we  exhorted  to  believe  that  he  will 
ultimately  save  him  and  admit  him  into  heaven.  No  words 
could  show  more  clearly  what  is  the  nature  of  the  confidence 
required ;  namely,  that  it  is  that  of  charitable  hope  and  pre- 
sumption. 

Further;  as  we  proceed  in  the  Service,  it  is  required  that 
certain  stipulations  and  promises  be  made  in  the  name  of  the 
child,  to  be  performed  as  soon  as  he  is  of  age  to  perform  them. 
And  these  promises  are  reckoned  as  the  promises  of  the  child, 
and  made  a  most  important  part  of  the  Service,  as  we  see  in 
the  words, — "After  this  promise  made  by  Christ,  this  infant 
must  also  faithfully,  for  his  part,  promise  by  you  that  are  his 
sureties,  (until  he  come  of  age  to  take  it  upon  himself,)  that 
he  will  renounce,"  &c.  And  our  Catechism  expressly  tells  us, 
that  baptism  is  given  to  infants,  "  because  they  promise  faitji 
and  repentance  by  their  sureties,  which  promise,  when  they 
come  to  age,  themselves  are  bound  to  perform."  To  infants, 
then,  who  reach  adult  age,  the  Chiirch  (if  she  were  able  to 
foresee  whether  or  not  this  would  be  the  case)  would  not  give 

"  Charge,  p.  40. 


EFFECTS    OF   BAPTISM   IN  INFANTS.  415 

baptism  if  she  knew  that  this  promise  never  would  be  fulfilled. 
For  otherwise  the  stipulation  is  a  nullity  and  an  absurdity. 
It  is  replied,  that  the  Church  allows  baptism  to  be  adminis- 
tered to  infants  not  likely  to  live,  without  any  such  stipula- 
tions, and  considers  the  baptism  valid.  Doubtless  she  does  ; 
nor  would  she  reiterate  baptism  in  the  case  of  any  child  bap- 
tized without  sponsors.  Such  sponsions  are  not  necessary  to 
make  the  rite  valid,  but  their  requisition  shows  the  sense  our 
Church  entertains  of  fhe  nature  of  the  rite.  And  this  is  what 
we  want  to  know.  And  in  the  case  of  sick  children,  she 
ministers  the  rite,  without  sponsions,  as  to  those  ivho  are  about 
to  die  m  their  infancy,  and  never  to  be  capable  of  faith  and 
repentance ;  whom  she  believes  to  be  saved  as  being  in  the 
same  covenant  with  their  parents,  assuming  them  (as  she  is 
bound  to  do,)  to  be  the  children  of  true  believers.  But  imme- 
diately the  condition  of  the  infant  is  changed,  she  requires 
these  stipulations  to  be  entered  into  for  him  before  he  is  for- 
mally recognized  as  a  member  of  the  Church.  It  is  impossible 
for  her,  in  the  nature  of  things,  to  do  more  to  show  her  sense 
of  the  necessity  of  certain  engagements  being  entered  into  in 
behalf  of  any  child  about  to  reach  adult  age,  before  it  is  recog- 
nized even  outwardly  as  a  member  of  Christ.  It  must  ever 
be  recollected,  that  Baptism  is  a  rite  in  which  a  covenant- 
engagement  is  entered  into  between  Grod  and  man ;  in  which, 
therefore,  the  engagement  on  G-od's  part  is  to  be  met  by  a 
corresponding  engagement  on  the  part  of  man ;  and  where  the 
baptized  party  is  too  young  to  make  this  promise  in  his  own 
person,  it  is  made  by  others  for  him;  and  baptism  is  adminis- 
tered on  this  vicarious  pledge,  in  order  that  Grod's  children 
(whom  we  cannot  discern  from  the  rest  at  that  age)  may  not 
lack  the  seal  of  the  covenant,  and  that  rite  which  has  been 
appointed  by  G-od  for  the  formal  and  visible  incorporation  of 
men  into  his  family  as  his  adopted  children. 

Thus  then  an  engagement  is  entered  into  on  behalf  of  the 
child,  and  baptism  given  on  that  condition.  Now  if  this  en- 
gagement is  never  fulfilled  by  the  child,  (which  is  foreseen  by 
God  from  the  first,)  what  right  have  we  to  say  that  he  is  ever 
made  a  partaker  of  the  full  baptismal  blessing?  Either  this 
engagement  is  a  perfect  nullity  and  mockery,  or  it  indicates 


416  EFFECTS    OF    BAPTISM    IN    INFANTS. 

a  belief  on  the  part  of  the  Church  that  the  baptismal  blessing 
is  only  to  be  expected,  in  the  case  of  infants  that  reach  adult 
age,  when  what  is  then  promised  is  performed.  In  such  cases, 
and  in  such  only,  can  she  consider  baptism  to  be  efficacious. 

But  such  an  engagement  having  been  entered  into,  and 
our  duty  being  (as  she  conceives)  ^^not  to  doubf''  that  the 
infant  is  one  of  those  whom  God  will  accept  and  ultimately 
save,  a  thanksgiving  is  offered  after  the  child  has  been  bap- 
tized, for  the  bestowal  of  the  full  baptismal  blessing.  And 
this  thanksgiving  is  of  course  offered  in  the  same  sense  in 
which  we  are  exhorted  not  to  doubt  that  the  child  will  be 
saved.  It  may  be  that  our  earnest  and  undoubting  hope  that 
the  child  is  one  whom  G-od  will  accept,  and  who  will  fulfil  the 
promises  made  for  him,  is  not  well-founded,  and  the  applica- 
bility of  the  thanksgiving  of  course  depends  upon  this.  But 
it  being  presumed  that  such  is  the  case,  the  Church  offers  a 
thanksgiving  for  the  bestowal  of  the  blessing  which  in  such 
cases  is  connected  with  the  rite. 

And  to  illustrate  the  case  where  the  Baptismal  blessing  is 
not  immediate  but  expectative,  let  us  consider  an  example  of 
a  similar  kind  (so  far  as  human  things  can  be  compared  with 
Divine)  among  men.  A  wealthy  individual  promises  to  make 
over  an  estate  to  an  infant  to  be  possessed  by  him  when  he 
comes  to  years  of  discretion,  on  condition  of  a  very  small 
payment  being  made  by  him  at  that  period,  and  agrees  to 
sign  and  seal  the  deeds  on  condition  of  a  promise  being  made 
for  the  child  by  certain  sureties  that  he  will  pay  what  is  ■ 
required  at  the  proposed  time.  All  the  parties  come  together 
publicly  to  ratify  this  covenant.  In  what  terms  will  the 
sponsors  for  the  child  address  the  generous  friend  who  has 
made  the  transfer,  when  the  deeds  are  completed  ?  Will  they 
turn  their  back  upon  him,  and  say,  we  will  offer  you  no  thanks 
for  your  kindness,  for  we  know  not  whether  the  child  may  not, 
after  all,  refuse  to  give  the  mite  required  to  put  him  in  posses- 
sion of  the  estate,  and  so  derive  no  benefit  from  the  covenant  ? 
Or  will  they  emphatically  thank  him  for  his  bounty,  as  a  gift 
already  bestowed?  There  can  be  but  one  answer  to  such  a 
question.  Thanks  would  be  returned  in  similar  language  to 
what  would  be  employed  if  the  party  to  whom  the  gift  was 


EFFECTS   OF    BAPTISM    IN    INFANTS.  417 

made  was  of  age,  and  had  already  made  the  payment  re- 
quired. 

Now  this  case,  so  far  as  concerns  the  question  of  thanks- 
giving for  a  gift  which  is  yet  conditional,  and  may  never  be 
realized,  is  very  similar  to  that  before  us.  There  are  of  course 
points  in  which  the  two  cases  are  dissimilar,  but  the  question 
of  the  propriety  of  a  thanksgiving  in  a  case  where  the  enjoy- 
ment of  the  gift  is  only  conditional  and  presumed,  is,  I  think, 
forcibly  illustrated  by  the  example  mentioned.  I  do  not  here 
touch  the  question  whether  true  faith  and  repentance  are,  or 
are  not,  only  given  to  certain  individuals  chosen  by  God  as 
heirs  of  salvation.     That  is  a  distinct  subject  of  inquiry. 

Our  Reformers  and  early  divines  clearly  u^d  the  thanks- 
giving in  the  Baptismal  Service,  under  the  notion,  that  we  are 
to  presume,  that  the  infant  baptized  is  one  of  the  elect,  and  so 
is  interested  in  the  Divine  favor,  and  will  fulfil  the  terms  of 
the  covenant.  But  that  is  not  the  only  sense  in  which  the 
thanksgiving  may  be  used.  It  is  the  appropriate  language  of 
all  who  believe  that  a  covenant  has  then  been  made  by  God 
with  the  child,  in  which  the  blessing  of  being  received  as  a  son 
of  God,  that  is,  spiritually  regenerated,  is  made  over  to  the 
child,  to  be  enjoyed  by  bim  whenever  his  moral  state  cor- 
responds with  the  conditions  of  the  covenant. 

Our  Church  clearly  requires  in  adults  faith  and  repentance 
as  the  necessary  qualifications  for  being  made  in  baptism  sons 
of  God,  and  in  infants  that  stipulation  of  future  faith  and 
repentance  which  shows  that  in  their  case  she  makes  her 
expectation  of  the  gift  of  full  spiritual  regeneration  to  rest 
upon  the  supposition  of  these  acts  being  ultimately  produced. 
And  in  both  cases  the  thanksgiving  for  the  bestowal  of  regene- 
ration and  adoption  is  properly  offered  vjhen  the  covenant  is 
signed  and  sealed  in  Baptism.  Just  as  in  the  case  above 
mentioned,  whether  the  party  to  whom  the  gift  of  the  estate 
is  made  be  an  adult,  who  renders  at  once  what  is  required,  or 
whether  he  be  an  infant  for  whom  others  undertake  that  it 
shall  be  paid  by  him,  the  thanksgiving  is  offered  to  the  donor 
when  the  deed  of  transfer  is  signed  and  sealed. 

The  key  to  the  right  understanding  of  this  subject  lies  in 
the  contemplation  of  Baptism  as  the  act  in  and  by  which  the 
27 


418  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Grospel  covenant  between  God  and  man  is  signed  and  sealed. 
And  when  we  view  it  in  this  light,  we  see  at  once  the  justice 
of  Bishop  Davenant's  remark,*  that  "  it  is  not  necessary  to 
suppose  that  the  Sacraments  effect,  at  the  moment  of  their 
administration,  all  they  represent,  the  schoolmen  themselves 
allowing,  that  a  covenant  admitting  of  delay  in  its  fulfilment 
has  place,  when,  in  the  very  act  of  making  it,  there  is  an 
impediment  to  the  fulfilment  of  its  conditions." 

In  the  above  remarks  I  have  of  course  been  more  especially 
contemplating  the  case  where  the  Baptismal  blessing  is  future. 
There  may  however  be,  if  it  please  God,  an  immediate  effect 
from  the  rite  of  baptism  in  the  case  of  infants.  The  seeds  of 
faith  and  repentance  may  be  implanted  in  the  heart  by  God  at 
the  earliest  age,  and  adoption  into  God's  family  take  place  in 
the  fullest  sense  at  baptism.  Or  if  we  take  the  Calvinistic 
view,  such  adoption  may  take  place  at  baptism  in  the  case  of 
all  the  elect.  But  still  even  in  these  cases  it  must  be  observed, 
that,  as  respects  those  who  live  to  adult  age,  such  adoption 
takes  place  in  the  prospective  contemplation  of  the  acts  of 
faith  and  repentance  following  in  their  due  season.  So  that 
in  all  cases  the  bestowal  of  the  blessing  has  in  view  the  fulfil- 
ment of  the  promises  made.  But  the  moral  condition  of  the 
party  baptized,  whether  adult  or  infant,  is  not  always  made  in 
or  by  Baptism  such  as  to  put  him  in  possession  of  the  blessings 
of  the  covenant. 

And  it  is  observable,  that  in  this  Service,  as  originally 
drawn  up,  and  as  it  remained  up  to  1662,  there  was  some 
very  expressive  words,  strongly  indicative  of  the  views  of  the 
original  compilers ;  and  though  the  Laudian  divines  of  1662 
threw  them  out,  they  could  not  by  that  means  get  rid  of  the 
argument  with  which  they  supply  us  as  to  the  interpretation 
originally  put  upon  the  other  part  of  the  Service.  In  the  first 
Liturgy  of  1549,  there  were  two  prayers  having  reference  to 
the  water  used  for  baptizing.f  The  first  commenced  thus, 
— "  0  most  merciful  God  our  Saviour  Jesus  Christ,  who  hast 


•  See  p.  808,  809,  above. 

f  They  are  placed  in  this  Litorgy  at  the  end  of  the  OflSce  for  Private 
Baptisni. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  419 

ordained  the  element  of  water  for  the  regeneration  of  thy 
FAITHFUL  PEOPLE  ....  sanctify  this  fountain  of  baptism."  &c. 
This  prayer  of  consecration  was  left  out  in  the  Liturgy  of  1562, 
apparently  at  the  instance  of  Bucer,  who  objected  to  such  a 
consecration  of  the  water.*  But  the  views  of  those  who  drew 
up  the  Service  as  to  the  character  of  the  parties  benefited  by 
the  Sacrament,  even  in  the  case  of  infants  (which  is  what  we 
want  to  ascertain,)  are  remarkably  illustrated  by  it. 

The  other  prayer,  (which  remained  in  the  Service  unaltered 
till  1662,)  was  this,— 

"Almighty,  everliving  God,  whose  most  dearly  beloved  Son  Jesus 
Christ,  for  the  forgiveness  of  our  sins,  did  shed  out  of  his  most  precious  side 
both  water  and  blood,  and  gave  commandment  to  his  disciples  that  they 
should  go  teach  all  nations,  and  baptize  them  in  the  name  of  the  Father, 
the  Son,  and  the  Holy  Ghost ;  regard,  we  beseech  thee,  the  supplications  of 
thy  congregation,  and  grant  that  all  thy  servants  which  shall  be  baptized 
in  this  water,  prepared  for  the  ministration  of  thy  holy  Sacrament,  may 
receive  the  fulness  of  thy  grace,  and  ever  remain  in  the  number  of  thy 
faithful  and  elect  children,  through  Jesus  Christ  our  Lord." 

In  the  Review  in  1662,  the  words,  "And  grant,  &c.,"  are 
changed  to,  "  Sanctify  this  water  to  the  mystical  washing  away 
of  sin,  and  grant  that  this  child  now  to  be  baptized  therein  may 
receive,  &;c."  Here  (besides  the  restoration  of  the  consecration 
of  the  water,  which  is  immaterial  to  our  present  subject)  an 
alteration  is  made  in  the  language  of  the  prayer,  the  reason  of 
which  is  obvious.  But  the  alteration  cannot  effect  any  change 
in  the  sense  in  which  the  Service  is  to  be  understood.  It  is  a 
very  apt  specimen  of  the  way  in  which  the  LaucRan  divines 
of  1662,  not  daring  openly  to  re-model  the  Formularies  after 
their  own  views,  contrived  to  slip  in  a  few  words  in  one  place, 
and  leave  out  a  few  in  another,  and  alter  a  few  in? a  third,  so 
as  to  take  off  the  edge  of  expressions  that  might  tell  against 
them,  and  introduce  what  might  sprve  as  an  unsuspected  foun- 
dation on  which  to  build  their  doctrines.f  But,  providentially, 
their  power  was  not  equal  to  their  will  for  mischievous  changes 
of  this  kind,  and  therefore  our  Formularies  speak  precisely 


*  See  his  "  Censura,"  in  his  Scripta  Anglicana,  pp.  481,  482. 
f  This  has  been  fully  admitted  by  recent  writers  of  similar  views.     But  fliia 
fa  not  the  place  to  enlarge  upon  this  point 


420  EFFECTS    OF   BAPTISM    IN    INFANTS. 

the  same  doctrine  they  -did  before.  I  shall  show  presently 
that  no  openly  Laudian  changes  were  likely  to  have  passed 
the  House  of  Commons. 

But  what  is  most  pressed,  perhaps,  in  this  Service,  by 
those  who  take  a  contrary  view  to  that  here  maintained,  is 
the  following  rubric  at  the  end  of  it. 

"  It  is  certain  by  God's  word,  that  children  which  are  baptized,  dying 
before  they  commit  actual  sin,  are  undoubtedly  saved." 

This  rubric  was  inserted  at  the  Review  in  1662,*  at  the 
end  of  the  office  for  the  Public  Baptism  of  Infants,  instead  of 
one  which  occurred  in  the  previous  Books  at  the  commence- 
ment of  the  Order  for  Confirmation  in  the  following  words : — 

"  And  that  no  man  shall  think  that  any  detriment  shall  come  to  children 
by  deferring  of  their  Confirmation,  he  shall  know  for  truth,  that  it  is  certain 
by  God's  word,  that  children  being  baptized,  have  all  things  necessary  for 
their  salvation,  and  be  undoubtedly  saved." 

This  rubric  was  open  to  exception,  because  it  might  seem 
to  intimate,  that  even  after  the  children  were  old  enough  to 
commit  sin,  they  might  be  saved  by  their  baptism.  The 
saving  clause  in  our  present  rubric, — "  dying  before  they  com- 
mit actual  sin," — removes,  to  my  mind,  all  reasonable  ground 
of  objection  to  it.  It  must  be  remembered,  that  our  Church 
administers  baptism  to  infants,  as  those  who,  in  their  infantine 
state,  are  included  in  the  same  covenant  with  their  parents, 
who  are  supposed  to  be  true  believers.  This  has  been  already 
so  clearly  proved  in  the  extracts  given  above  from  Nowell's 
Catechism!  and  our  early  divines,  that  I  think  it  unnecessary 
to  quote  further  evidence.  Now  few,  if  any,  have  denied 
salvation  to  such  infants  dying  in  their  infancy.  And,  to 
serve  for  all,  I  beg  the  reader's  attention  to  the  following 
passage  from  the  Decrees  of  the  famous  Calvinistic  Synod  of 
Bort. 

"  Since  we  must  judge  of  the  will  of  God  from  his  word,  which  testifies 
that  the  children  of  the  faithful  are  holy,  not  indeed  by  nature,  but  by  the 
benefit  of  a  gratuitous  covenant  in  which  they  are  comprehended  with  their 


•  I  use  the  date  1662,  because  the  Review  was  not  cotnpletedtiW  that  period. 
t  See  pp.  266,  266  above. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  421 

parents,  pious  parents  ought  not  to  doubt  of  the  election  and  salvation  of 
their  children  whom  God  calls  out  of  this  life  in  infancy."* 

It  may  perhaps  be  replied,  But  our  Church  says,  that  such 
infants  being  "  baptized''''  are  saved.  I  answer,  No  doubt  she 
does,  because  it  is  not  for  her  to  dispense  with  God's  sacra- 
ments, and  pronounce  a  definite  decision  on  those  who  dis 
without  them,  whatever  hope  she  may  entertain  on  the  sub- 
ject. But  it  is  admitted  that  she  does  not  consider  the  Sacra- 
ment of  Baptism  in  such  a  case  necessary  to  salvation,  and 
therefore  does  not  tie  Grod's  saving  grace  to  it.f  While  at  the 
same  time,  in  the  case  of  all  the  children  of  true  believers, 
dying  in  their  infancy,  baptism  would  be  freely  admitted  by 
all  to  be  ultimately  salutary.  But  still,  grace  is  given,  even 
in  this  case,  not  necessarily  in  or  by  Baptism,  but  when  Qod 
pleases. 

Thus  Peter  Martyr,  in  his  Lectures  at  Oxford,  says  of  in- 
fants dying  unbaptized,  "  I  hope  well  of  the  state  of  such 
infants,  inasmuch  as  I  see  them  to  be  born  of  faithful  parents :" 
— ^but  of  those  that  die  baptized  he  says,  "It  is  to  he  firmly 
believed  that  children  dying  who  have  been  baptized,  arc 
saved."J 

And  it  must  be  observed,  that  since  our  Church  adminis- 
ters baptism  to  infants  as  the  children  of  true  believers,  this 
rubric  must  be  understood  accordingly  ;  otherwise  our  system 
of  theology  is  thrown  into  utter  confusion.  Ho  who  makes 
this  rubric  extend  to  other  children,  does  so  suo  periculo,  and 
not  in  accordance  with  the  doctrine  of  our  Church. 

I  proceed  to  the  Service  for  Priyate  Baptism,  where  again 
half  a  sentence  is  urged  against  the  view  for  which  I  am  here 
contending,  while  the  whole  sentence  directly  supports  it. 
The  child  who  had  been  privately  baptized  being  brought  to 

*  Quandoquidem  de  voluntate  Dei  ex  verb©  ipaius  nobis  est  judicandum,  quod 
testatur  liberos  fidelium  esse  sanctos,  non  quidem  natura,  sed  beneficio  fcBderis 
gratuiti,  in  quo  illi  cum  parentibus  comprehenduntur,  pii  parentes  de  electione  et 
salute  8Uorum,liberorum,  quos  Deus  in  infantiaex  hac  vita  evocat,  dubitare  non 
debent.  c  1.  art.  17.  Acta  Syn.  Dordrecht.  Dordr.  1620.  4to.  p.  282. 

f  See  Laurence's  Bampton  Lect.  pp.  69-72  ;  and  p.  217  above. 

X  De  hujusmodi  parvulis  bene  spero,  quod  illos  videam  ex  fidelibus  parentibus 
notos," — "pueros  decedentes  cum  baptismo  salvos  esse  confidendum  est."  {In 
1  Cor.  viL  14.) 


422  EFFECTS    OF    BAPTISM    IN    INFANTS. 

the  church,  the  minister  is  directed  to  say,  "Doubt  ye  not, 
therefore,  but  earnestly  believe,  that  he  hath  likewise  favour- 
ably received  this  present  infant;  that  he  hath  embraced  him 
with  the  arms  of  his  mercy  :"  showing*,  it  is  said,  that  we 
must  believe  as  a  matter  of  certainty  that  the  full  baptismal 
blessing  was  given  to  it.  But  how  does  the  sentence  proceed  ? 
— "  and  (as  he  hath  promised  in  his  holy  word)  will  give  unto 
him  the  blessing  of  eternal  life,  and  make  him  partaker  of  his 
everlasting  kingdom."  So  that  we  are  as  undoubtingly  to 
believe  that  the  child  vnll  be  ultimately  saved,  as  that  the  full 
baptismal  blessing  has  been  bestowed  upon  him,  and  of  course 
therefore  our  belief  of  both  is  not  more  than  a  charitable  per- 
suasion. And  in  the  Books  of  Common  Prayer  previous  to 
1662,  the  words  afforded,  if  possible,  a  still  stronger  illustra- 
tion of  the  meaning  of  those  that  preceded  them.  For  they 
were, — "  that  he  hath  given  unto  him  the  blessing  of  eternal 
life,  and  made  him  partaker  of  his  everlasting  kingdom."  This 
phraseology,  to  one  v^'ho  is  versed  in  such  matters,  betrays  at 
once  the  character  of  the  theology  of  those  who  originally 
drew  up  this  Service.  But  I  notice  this  only  incidentally. 
The  reason  why  I  refer  to  the  words  is  to  show  the  true  mean- 
ing of  the  words  that  precede  them.  And  the  alteration  in 
1662  leaves  the  argument  for  so  understanding  the  previous 
words  untouched ;  which  would  only  have  been  removed  by 
the  insertion  of  a  condition  in  the  latter  part  of  the  sentence. 
Consistently,  then,  with  this  exhortation  not  to  doubt  that 
the  child  had  been  accepted  by  G-od  in  its  baptism,  the  Minis- 
ter is  directed  to  "  receive  him  as  one  of  the  flock  of  true 
Christian  people,"*  (the  words  are  to  be  observed,)  as  one  who 
"  is  now,  by  the  laver  of  regeneration  in  baptism,  received  into 
the  number  of  the  children  of  G-od  and  heirs  of  everlasting 
life;"  and  the  declaration  is  made,  that  he  is  "by  baptism 
regenerate."  Nor  does  any  one  deny,  that  if  the  child  was 
accepted  of  God  in  its  baptism,  (which  we  are  exhorted  not 
to  doubt,  that  is,  as  I  have  shown  the  words  to  mean,  charita- 
hly  to  feel  assured  of,)  this  is  the  proper  language  to  be  used. 

•  In  the  Books  of  Commoa  Prayet  parevious  to  1662,  the  words  •were'*<A* 
troe  Christian  people."  * 


EFFECTS   OP   BAPTISM    IN    INFANTS.  423 

And  I  shall  show  immediately  that  these  very  expressions 
have  been  borrowed  from  a  Liturgy  where,  from  the  known 
sentiments  of  the  author,  this  interpretation  must  be  given. 

And  be  it  observed,  that  though  promises  are  not  formally 
made  for  the  child  thus  baptized  in  haste,  the  recognized  nature 
of  the  act,  as  a  covenanting  act,  shows  that  they  are  implied. 

And  the  same  explanation  applies  to  the  similar  declaration 
in  the  Office  for  Confirmation,  where  also  the  language  has 
been  taken  from  the  same  Liturgy.  Here,  indeed,  there  is 
another  and  a  stronger  reason  for  the  use  of  such  language, 
because  the  words  are  used  after  the  party  to  be  confirmed  has 
in  his  own  person  ratified  his  baptismal  promises. 

But  thq  most  remarkable  proof  that  the  hypothetical  prin- 
ciple is  that  upon  which  the  Services  of  our  Prayer  Book  are 
constructed,  is,  that  when  in  1662,  at  the  last  review  of  tho 
Prayer  Book,  it  seemed  desirable  to  add  an  Office  for  the  Bap- 
tism of  Adults,  this  Service  could  only  be  brought  into  con- 
formity with  the  rest  of  the  Book  by  being  drawn  up  on  this 
principle.  The  same  parties  that  would  probably*  have  con- 
tended for  the  affirmatory  interpretation  of  this  Service  for 
Infant  Baptism  as  the  only  admissible  one,  joined  in  drawing 
up  a  Service  for  the  Baptism  of  Adults  on  the  hypothetical 
principle.  That  such  is  the  principle  upon  which  this  Service 
is  constructed,  the  Bishop  of  Exeter  himself  admits.t  He 
distinctly  says,  (and  if  he  did  not  say  so,  the  25th  Article 
would  at  once  convict  him  of  teaching  doctrine  contrary  to 
that  of  our  Church,)  that  when  the  baptized  adult  is  spoken 
of  as  "  being  now  born  again,"  it  is  the  language  of  "  Chris- 
tian charity."  Here  then  the  principle  for  which  we  contend 
is  yielded.     And  as  to  what  his  Lordship  urges,   that  in  the 


*  I  say  probably,  because  this  was  never  actually  laid  down  as  a  principle, 
even  in  the  Savoy  Conference.  On  one  side,  the  phraseology  of  the  Service, 
coupled  with  the  interp-etation  which  the  dominant  party  in  the  Church  had  then 
for  many  years  given  to  it,  led  many  imprudently  to  affix  a  sense  to  it  which  a 
little  historical  research  upon  the  subject  would  have  shown  them  was  not  the 
sense  intended  by  those  who  put  it  forth ;  while,  on  the  other  side,  this  sense  was 
gladly  accepted,  and  the  doctrine  Involved  in  it  defended.  But  there  was  no 
peremptory  declaration  that  this  was  the  only  sense  which  the  words  admitted. 

t  Charge,  3rd  ed.  p.  41. 


424  EFFECTS    OF    BAPTISM    IN   INFANTS. 

former  part  of  the  Service  it  is  intimated,  that  those  only  wh» 
come  with  true  repentance  and  faith  will  be  accepted,  which 
is  not  the  case  in  the  Service  for  Infant  Baptism,  that  does 
not  effect  the  principle  upon  which  the  thanksgiving  is  founded, 
which  is,  that  of  charitable  presumption.  And  the  applica- 
tion o'f  this  principle,  when  granted,  cannot  be  regulated  by 
the  dictum  of  any  individuals. 

The  only  shadow  of  an  argument  for  saying,  that  the  Ser- 
vices show,  that  the  thanksgiving  in  the  case  of  adults  is  hy- 
pothetical, and  affirmative  in  that  of  infants,  is  one  which  falls 
to  the  ground  immediately  it  is  examined.  The  Bishop  gives 
it  thus, —  " 

''  In  the  former  [the  Service  for  Infant  Baptism,}  the  blessing  is  assured 
to  the  baptized  infant  without  reserve :  the  people  are  bidden  to  '  doubt  not^ 
but  earnestly  believe,  that  God  will  favourably  receive  this  present  infant :' 
and  this  is  all :  while,  in  the  case  of  adults,  the  words  run.  '■  doubt  ye  not, 
but  earnestly  believe,  that  God  will  favourably  receive  these  present  persons, 
truly  repenting  and  coming  unto  him  with  faith.''  "* 

Now,  as  we  have  already  seen,  the  words  here  quoted  from 
the  Service  for  Infant  Baptism  are  far  from  being  "  all."  The 
sentence  is  cut  short  in  the  middle,  though  the  latter  part 
shows,  that  the  whole  is  but  an  exhortation  to  the  indulgence 
of  a  charitable  persuasion  that  so  it  would  be.  For  the  end  of 
the  sentence  bids  us  not  to  doubt  of  the  child  being  ultimately 
saved.  And  the  only  difference  is,  that  our  Church,  confining 
herself  within  the  limits  of  Scripture  teaching,  does  not,  in 
the  case  of  infants,  state  the  precise  grounds  of  their  accep- 
tance, as  she  is  enabled  to  do  from  Scripture,  in  the  case  of 
adults. 

The  criticism  which  the  Bishop  offers  upon  the  difTerence 
in  the  phraseology  of  the  thanksgivings,  I  cannot  conceive  to 
be  worthy  of  a  serious  refutation.t     A  thanksgiving  is  dis^ 


•  Charge,  p.  40. 

\  I  have  already  noticed  it  in  my  reply  to  the  Charge,  entitled,  "  A  Vindicar 
tion  of  the  Defence  of  the  XXXIX  Articles,  Ac."  But  I  do  not  enter  upon  tha 
matter  again  here.  It  is  with  unwiihngness,  and  only  in  a  case  of  necessity, 
that  I  touch  the  addresses  of  a  Bishop  to  liis  Clergy  ;  but  few,  I  suppose  will 
hesitate  to  admit  that,  in  the  present  case,  I  ■was  more  than  justified  in  publish- 
ing a  reply. 


EFFECTS   OF   BAPTISM   IN   INFANTS.  425 

tinctly  offered  in  the  Service  for  Adults  for  the  gift  of  spiritual 
regeneration,  where  the  bestowal  of  that  gift  is  only  a  matter 
of  charitable  presumption  ;  and  that  is  all  with  which,  in  this 
argument,  we  are  concerned. 

But  while  we  may  thus  derive,  from  an  examination  of 
the  Baptismal  Services  themselves,  evidence  that^  our  prayers 
and  thanksgivings  are  offered  in  the  spirit  of  charitable  hope 
and  persuasion,  an  examination  of  the  other  parts  of  the 
Prayer  Book  will  show  us,  that  the  whole  Book  is  drawn  up 
on  this  principle,  and  that  the  Baptismal  Services  would  be 
drawn  up  differently  from  all  the  other  Services  in  it,  if  they 
were  not  worded  with  a  view  to  those  cases  where  the  full  bap- 
tismal blessing  is  experienced.  Every  Service  in  the  Book  is 
drawn  up  on  the  supposition  that  the  party  interested  in  it  is 
one  who  is  accepted  by  God.  All  the  prayers  and  thanksgivings 
in  the  Book  proceed  upon  this  presumption. 

Let  us  take,  for  instance,  the  Burial  Service. 

In  this  Service  the  minister  is  required  in  every  case  to 
give  thanks  to  G-od  that  it  has  pleased  him  to  take  unto  him- 
self the  soul  of  our  dear  brother  departed,  and  that  he  has 
delivered  him  out  of  the  miseries  of  this  sinful  world.  The 
whole  Service  proceeds  upon  the  presumption  that  the  party 
buried  is  a  true  and  faithful  servant  of  Christ.  Here  of 
course  it  is  impossible  to  deny  that  the  language  is  only  that 
of  charitable  hope  and  presumption.  But  it  is  as  definite  and 
express  as  that  used  in  the  Service  for  Infant  Baptism. 

Hence  the  Nonconformists  who  objected  to  the  Baptismal 
Service  on  the  ground  of  its  affirming  the  spiritual  regenera- 
tion of  all  infants,  equally  objected  to  the  Burial  Service  as 
affirming  the  salvation  of  all  that  were  buried.* 


*  Thus  Oalamy,  in  his  Ijfe  of  Baxter,  statea  the  objections  of  the  Noncon- 
formists to  this  Service.     "  They  could  not  consent  to  pronounce  all  saved  that 

are  buried  except  the  unbaptized,  excommunicate,  and  self  murtherers 

Whereas  the  Scripture  saith  expressly,  that  neither  adulterers,  nor  fornicators, 
nor  drunkards,  shall  ever  go  to  heaven,  yet  hereby  must  they  have  obliged  them- 
eelves,  in  perfect  opposition,  when  they  buried  any  known  adulterer,  fornicator, 
or  drunkard,  to  declare  and  avouch  that  his  soul  was  assuredly  gone  thither. 
They  could  not  see  how  charity  would  excuse  dangerous  errors  and  falsehood," 
Ac  Ac.     Calamy's  Life  of  Baxter.  2d  ed.  1713.  vol.  1,  pp.  224 — 226. 


426  EFFECTS    OF    BAPTISM    IN    INFANTS. 

And  yet,  strangely  enough,  they  who  know,  or  ought  to 
know  that  the  Nonconformists  and  their  modern  successors 
have  objected  equally  and  on  the  same  grounds  to  both  the 
Baptismal  and  Burial  Services,  while  they  cannot  but  admit 
that  the  objections  thus  made  are  unfounded  in  the  case  of 
the  latter,  urge  the  objections  made  against  the  former  as 
showing  that  those  Services  really  mean  what  the  Dissenters 
charge  them  with  meaning.* 

Take  again  the  Office  for  the  Visitation  of  the  Sick.  How 
are  we  to  understand  the  words, — "I  absolve  thee  from  all 
thy  sins?"  Clearly  as  spoken  on  the  charitable  presumption 
that  the  professions  of  faith  and  repentance  have  been  sincere. 

So  in  the  Offices  for  the  Solemnization  of  Matrimony  and 
the  Churching  of  "Women,  we  find  these  declarations  respect- 
ing the  state  of  mind  of  the  parties  concerned,  put  into  the 
mouths  of  those  present, — "  who  put  their  trust  in  thee  " — 
"Who  putteth  her  trust  in  thee."  Is  this  the  language  of 
certainty  or  charity  ?  Are  we  bound  to  believe  that  every 
body  married,  and  every  woman  churched,  is  a  true  believer  ? 

And  such  instances  might  be  multiplied  to  almost  any 
extent. 

Even  the  Laudian  divines  in  the  Savoy  Conference  were 
compelled  to  adopt  this  mode  of  explaining  some  expressions 
in  the  Prayer  Book  that  were  objected  to.  Thus,  after 
defending  the  words  in  the .  Confirmation  Service,  "  "Who 
hast  vouchsafed  to  regenerate  these  thy  servants,"  &c.,  they 
add, — 

"And  it  is  charitably  presumed  that  notwithstanding  the  frailties  and 
slips  of  their  childhood  they  have  not  totally  lost  what  was  in  baptism  con- 
ferred upon  them;  and  therefore  adds,  'Strengthen  them,  we  beseech 
thee,  0  Lord,  with  the  Holy  Ghost  the  Comforter,  and  daily  increase  in  them 
their  [thy]  manifold  gifts  of  grace.'  "t 

Again,  in  the  Office  for  the  Visitation  of  the  Sick,  to  the 
request  that  the  words,  "  I  absolve  thee,"  may  be  changed  to, 
"  I  pronounce  thee  absolved  if  thou  doest  truly  repent  and 
believe,"  they  reply, — 

•  See  the  Bishop  of  Exeter's  Charge,  pp.  61,  52. 
f  Cardwell's  Conferences,  2d  ed.  1841.  p.  859. 


EFFECTS    OP   BAPTISM   IN   INFANTS.  427 

"  The  form  of  absolution  in  the  Liturgy  is  more  agreeable  to  the  Scriptures 
than  that  which  they  desire,  it  being  said  in  St.  John  xx.,  '  Whose  sins  you 
remit,  they  are  remitted,'  not,  Whose  sins  you  pronounce  remitted ;  and 
the  condition  needs  not  to  be  expressed,  being  always  necessarily  under- 
stood."* 

Again,  in  the  Office  for  the  Burial  of  the  Dead,  to  the 
objection  to  the  words,  "  Forasmuch  as  it  hath  pleased  Almighty 
God  to  take  unto  himself,"  &c.,  they  reply, — 

"  We  sec  not  why  these  words  may  not  be  said  of  any  person  whom  wo 
dare  not  say  is  damned,  and  it  were  a  breach  of  charity  to  say  so  even  of 
those  whose  repentance  we  do  not  see ;  for  whether  they  do  not  inwardly  and 
heartily  repent,  even  at  the  last  act,  who  knows  ?  And  that  God  will  not 
even  then  pardon  them  upon  such  repentance,  who  dares  say  ?  It  is  better 
to  be  CHARITABLE  AND  HOPE  THE  BEST,  than  rashly  to  condemn."! 

And  yet  in  the  face  of  all  this,  a  party  among  us,  finding  it 
convenient  for  the  inclination  of  their  own  peculiar  views,  to 
interpret  the  prayers  and  thanksgivings  of  one  particular 
Service  as  speaking  the  language  of  certainty,  not  of  charitable 
presumption,  talk  (to  use  the  language  of  one  of  their  leaders) 
of  "the  truly  precise,  and  accurate,  and  plain  teaching  of  the 
Prayer-book,"!  and  deduce  from  those  prayers  and  thanksgiv- 
ings so  understood,  (in  opposition  to  the  principle  of  interpreta- 
tion which  they  are  themselves  compelled  to  apply  to  other  parts 
of  the  same  Book,)  articles  of  faith  which  they  call  upon  all  the 
clergy,  at  the  peril  of  being  denounced  as  dishonest,  to  maintain 
and  defend.  And  they  assert,  that  dogmatical  inferences  so 
raised  out  of  the  Liturgy  are  to  form  the  rule  of  interpretation 
by  which  the  Articles,  drawn  up  as  a  dogmatical  standard  of 
faith,  are  to  be  construed  ! 

Nothing  can  show  more  plainly  than  this  attempt  to  set  up 
certain  passages  in  one  part  of  the  Prayer  Book,  (understood  by 
a  different  principle  of  interpretation  from  what  is  applied  in 
another,)  as  a  standard  of  faith,  how  utterly  unfit  a  Liturgical 
Book  is  to  serve  such  a  purpose.  That  the  doctrine  of  a  Church 
is  indirecly  and  to  a  certain  exteq^  illustrate^  by  her  devotional 
books,  in  their  broad  and  evident  features,  is  no  doubt  very  true. 
But  to  turn  the  verbal  expressions  of  prayer  and  praise  into  a 

•  lb.  p.  361.  t  lb.  pp.  8«1, 862.  X  Charge,  8d  ed.  p.  44. 


428  EFFECTS  OF   BAPTISM    IN  INFXNTS. 

confession  of  faith,  is  to  apply  the  Liturgy  to  a  purpose  for  which 
it  was  never  intended,  and  for  which  it  is  utterly  unfit. 


§  2.   The  judgment  of  Martin  Bucer  and  Peter  Martyr,  upon 
our  Baptismal  Service  for  Infants. 

One  of  the  most  direct  and  satisfactory  proofs  of  the  meaning 
intended  to  be  attached  to  our  Liturgical  Services  in  the  point 
now  under  consideration,  would  obviously  be,  some  evidence  of 
the  light  in  which  they  were  regarded,  at  the  time  of  their 
publication,  by  those  whose  doctrinal  sentiments  are  beyond 
dispute.  Fortunately,  then,  it  so  happens  that  we  have  clear 
and  distinct  evidence  of  the  judgment  of  Martin  Bucer  and 
Peter  Martyr  respecting  them.  And  their  doctrine  has  been  so 
fully  placed  before  the  reader,  that  no  doubt  can  remain  on  his 
mind  respecting  its  real  nature.  1 

In  the  year  1551,  Martin  Bucer,  then  by  Cranmer's  appoint- 
ment Regius  Professor  of  Divinity  at  Cambridge,  was  requested 
by  Cranmer  critically  to  review  the  Book  of  Common  Prayer,  (of 
course  of  the  edition  of  1549,)  and  place  before  him  his  animad- 
versions upon  it.  That  judgment,  carefully  and  elaborately 
drawn  up,  in  the  form  of  a  full  critical  commentary  upon  every 
part  of  the  book,  still  exists.*  The  question  then  immediately 
occurs,  Does  he,  holding  the  views  we  know  he  did  respecting 
baptism,  make  any  remark  upon  the  Baptismal  Service  as 
opposed  to  sound  doctrine  in  the  point  here  in  question,  or  suggest 
any  alteration  (as  he  had  been  requested  to  do  wherever  he 
thought  it  necessary)  in  the  passages  which  the  Bishop  of  Exeter 
maintains  admits  no  other  interpretation  than  what  he  gives 
them  ?  The  answer  is,  that  he  does  nothing  of  the  kind.  He 
treats  the  whole  of  them  as  perfectly  consistent  with  his  views, 
so  far  as  regards  the  point  now  in  question,  and  offers  not  one 
word  of  suggestion  for  the  alteration  of  any  one  of  them,  while 
the  minuteness  of  iiis  criticism  on  other  parts  of  the  Service 
shows  how  fully  his  attention  nad  been  directed  to  it. 

On  the  contrary,  he  makes  such  remarks  as  the  following. 

•  It  occupies  pp.  466-608  in  Buceri  Scripta  Anglicana.  Basil.  1677.  foL 


EFFECTS    OF   BAPTISM   IN   INFANTS.  429 

Urging  the  administration  of  baptism  at  the  time  when  the 
congregation  is  likely  to  be  the  largest,"  he  says, — 

"  Whoever  recognize  the  influence  of  regeneration  and  the  amplitude  of 
the  divine  blessing  which  is  conferred  by  baptism,  will  readily  approve  of 
this."* 

And,  recommending  simplicity  in  the  Baptismal  rites,  he 
remarks, — 

"  It  is  the  part  of  Christians  to  worship  the  Lord  in  spirit  and  in 
truth,  and  nowhere  to  act  inconsiderately  and  with  levity,  but  least  of 
all,  at  the  so  holy  mysteries  of  our  redemption  and  regeneration  to  eternal 

There  are  several  other  passages  of  the  same  kind,1:  all  of 
which,  if  understood  according  to  the  Bishop  of  Exeter's  mode 
of  interpreting  such  statements,  would  imply  that  all  infants 
indiscriminately  were  regenerated  at  baptism ;  an  interpreta- 
tion entirely  at  variance  with  his  real  views. 

He  adopts  fully,  therefore,  the  language  of  the  Baptismal 
Service,  but  the  sense  in  which  he  understood  it  is  apparent 
from  the  extracts  I  have  given  above  from  his  contemporary 
writings. 

And  accordingly,  in  his  comment  on  the  Confirmation 
Service,  when  advising  that  children  that  have  been  baptized 
should  not  be  admitted  to  the  Communion  merely  on  the 
ground  of  their  being  able  to  repeat  the  Catechism,  but 
those  only  who  exhibit  some  marks  of  regeneration,  he  ob- 
serves,— 

"Those  more  backward  ones,  if  so  be  they  are  born  of  God, 
would  be  the  better  excited  seriously  to  learn  the  things  that  are  Christ's 
by  the  example  of  those  who  for  their  merit  should  be  placed  before 
them."§ 


*  Hoc  facile  probaverint,  quicunque  vim  regenerationis  et  amplitudinem 
divini  beneficii,  quod  baptismate  confertur,  agnoscent.  Cens.  in  Ord.  Eccles. 
Inter  Scripta  Anglic,  p.  477. 

t  lb.  p.  478. 

\  As  for  instance  the  following, — Cseteri  habeantur  in  Catechumenis  dum 
se  catechizare  patiantur,  dumque  ipse  Dominus  daret  suam  in  baptismate  obla- 
tam  regenerationem  solide  recipere,  atque  in  vita  quoque  proferre.  (p.  484.) 

§  Tardiores  illi,  siquidem  nati  ex  Deo  aint,  exemplo  horum  qui  eis  suo 
merito  anteponerentur,  ad  serio  discenduoi  quae  Christi  sunt  magis  excitarentur. 


430  EFFECTS    OF    BAPTISM    IN    INFANTS. 

Here  then  we  see,  at  the  very  period  when  the  Baptismal 
Service  was  first  put  forth,  an  able  and  experienced  divine, 
the  man  selected  by  Cranmer  to  give  his  judgment  upon  that 
formulary  with  the  rest  of  the  Prayer  Book,  knowing  the 
meaning  intended  by  it,  and  holding  that  certain  infants  only 
are  regenerated  in  baptism,  and  the  rest  never  regenerated  at 
all,  giving  nevertheless  his  voluntary  and  complete  approval 
to  it.  Are  we  then  to  be  now  told,  that  none  can  honestly  use 
it  but  those  that  believe  that  all  infants  are  regenerated  in 
baptism  ?  With  all  impartial  persons,  this  fact  alone  is  suffi- 
cient to  settle  the  question. 

But  we  have  also  another  testimony  of  the  same  unan- 
swerable kind  to  the  meaning  of  our  Baptismal  Service ; 
namely,  the  approval  of  it  by  Peter  Martyr. 

I  have  already  observed,  that  Peter  Martyr  was  made  by 
Cranmer,  in  1548,  Regius  Professor  of  Divinity  at  Oxford. 
Shortly  after  the  publication  of  the  Book  of  Common  Prayer 
in  1549,  it  was  submitted  to  him  as  well  as  to  Bucer  for  his 
censure;!  and  we  learn  from  his  Letter  to  Bucer  on  this  sub- 
ject, that  having  been  supplied  with  a  Latin  version  of  it  by 
Cheke,  he  sent  to  the  Archbishop  some  "  Annotations  "  upon  it; 
and  having  afterwards  found,  on  the  receipt  of  Bucer's  "  Cen- 
surai'on  the  book,  that  the  translation  he  had  used  was 
imperfect,  he  shortly  after  sent  to  the  Archbishop  a  few  addi- 
tional "  Brief  Articles,"  showing  his  agreement  with  Bucer  in 
the  remarks  he  had  made.  Unfortunately  these  "  Annota- 
tions" and  "Articles"  do  not  seem  to  have  been  preserved, 
but  his  letter  to  Bucer,  fully  supplies  the  place  so  far  as  our 
present  subject  is  concerned.  For  in  it  he  states  his  full  agree- 
ment with  Bucer  in  the  matters  he  had  objected  to,  and  adds 


(lb.  p.  483.)  He  remarks  also  in  a  previous  page, — "  Nihil  igitur  in  his  niysteriis 
sunt  paiiis  et  vinum  ....  quam  signa  corporis  et  sanguinis  Domini :  sed  non 
absentium  omnino ;  vcrum  hujusmodi  signa,  quibus  Christus  Dominus  una  cum 
verbis  suis  seipaum  nobis  iterum  prjebot,  coramunicat,  unit ;  non  minus  quam . .  • 
tinctio  baptismatis  signum  est  ablutionis  a  peccatis,  quse  baptisma  rite  guscipien- 
tibua  tam  certo  traditur  ct  percipitur  {sed fide)  quam  corpus  ipsam  percipit  aquae 
ablutionem."  (lb.  p.  475.) 

•  See  Martyr's  Letter  to  Bucer  in  Stiype'a  Cranmer;  Documents,  No.  61. 


EFFECTS    OF    BAPTISM  IN    INFANTS.  431 

words  which  show  that  there  was  only  one  point  of  impor- 
tance which  had  struck  him  as  objectionable  which  Bucer  had 
passed  over,  namely,  a  regulation  respecting  the  Communion 
of  the  Sick.*  But,  if  the  Baptismal  Service  had  been  opposed 
to  his  views,  he  must  necessarily  have  found  fault,  and  great 
fault,  with  Bucer,  for  omitting  to  object  to  this.  All  parties 
will  agree  that  it  was  far  too  important  a  point  to  be  lightly 
passed  over.  It  is  clear,  therefore,  that  Peter  Martyr  also,  like 
Bucer,  approved  of  the  Service. 

Now,  certainly,  after  the  evidence  of  his  sentiments  given 
in  a  previous  chapter,  there  can  be  no  question  in  what  sense 
Peter  Martyr,  when  requested  by  Archbishop  Cranmer  to  re- 
view and  pass  his  judgment  upon  the  Book  of  Common  Prayer, 
gave  his  approval  to  our  Baptismal  Service,  and  therefore  no 
question  about  the  intended  meaning  of  that  Service. 

AntJ  it  is  worth  remembering,  that  it  was  Peter  Martyr, 
whom  Cranmer  selected  to  aid  him,  when  publicly  offering,  at 
the  commencement  of  Mary's  reign,  to  defend  the  Book  of 
Common  Prayer  in  a  public  disputation, 

"Though  that  many,"  he  says,  "do  maliciously  report  of  Mr.  Peter 
Martyr,  that  he  is  a  man  of  no  learning,  and  therefore  not  to  be  credited,  yet, 
if  the  Queen's  Highness  will  grant  it,  I  with  the  said  Mr.  Peter,  and  other  four 
or  five  which  I  will  choose,  will  by  God's  grace  take  upon  us  to  defend,  that 
not  only  the  Common  Prayers  of  the  Church,  the  ministration  of  the  Sacra- 
ments, and  other  rites  and  ceremonies,  but  also  that  all  the  doctrine  and 
religion  set  forth  by  our  sovereign  lord  King  Edward  the  Sixth,  is  more 
pure  and  according  to  God's  word,  than  any  other  that  hath  been  used  in 
England  these  thousand  years :  so  thai  God's  word  may  be  the  judge,  and 
that  the  reasons  and  proofs  upon  both  parties  may  be  set  out  in  writing."! 

So  that  Cranmer  himself,  knowing  well  Peter  Martyr's 
views  on  the  point,  selects  him  to  be  joined  with  himself  in 
defending  the  Scriptural  character  of  that  very  Service  which 


*  In  prioribus  adnotationibus  omnia  ferme  quae  te  oflFenderunt  a  me  fuerunt 
adnotata.  ....  Tantum  sum  miratus,  quomodo  prseterieris  de  Communione 
aegrotorum  id  reprehendere,  Ac.  .  .  .  ffcec  sunt  qua  putavi  alieujus  momenti,  et 
cur  oraiseris,  non  satis  intelligo.  In  omnibus  autem,  quae  censuisti  emendanda, 
tufe  sententi.-B  scripsi. 

f  Declaration  of  Abp.  Cranmer  respecting  nntroe  report,  Ac.  Works,  P.  S. 
ed  Vol.  1.  p.  429. 


432  EFFECTS    OF   BAPTISM  IN   INFANTS. 

we  are  now  told  cannot  be  interpreted  in  conformity  with 
Peter  Martyr's  doctrine. 

And  these  cases  of  Peter  Martyr  and  Bucer  prove  much 
more,  we  must  observe,  than  merely  their  view  of  the  Service, 
and  that  such  a  view  is  tenable.  They  go  far  to  prove  that 
this  was  the  view  of  those  that  put  forth  the  Service ;  for  it  is 
incredible  that,  knowing  as  they  must  the  views  and  intentions 
of  those  who  put  it  forth,  if  it  had  been  intended  that  it  should 
be  understood  in  the  sense  affixed  to  it  by  the  Bishop  of  Exeter, 
they  should  not,  with  their  views  on  the  subject,  have  proposed 
some  alteration.  Their  approval,  under  the  circumstances  in 
which  it  was  given,  goes  far  to  show  the  sense  in  which  the 
Service  was  intended  to  be  iinderstood  by  those  who  drew  it  up. 
Whatever  may  be  said  as  to  the  probability  of  Cranmer's  draw- 
ing it  up  so  that  it  might  admit  of  more  than  one  sense, — and 
no  doubt  there  was  a  desire  to  retain  as  much  of  the  old  bap- 
tismal form  as  possible,  in  order  to  give  no  unnecessary  offence 
to  the  Romanists  and  the  popular  mind,  (and  we  are  now  suf- 
fering from  that  policy,  though  perhaps  right  at  the  time,) — 
one  thing  is  perfectly  clear,  that  if  the  Service  had  been  drawn 
up  with  the  intention  of  excluding  the  notion  that  some  infants 
are  not  regenerated  in  baptism,  Peter  Martyr  and  Bucer  must 
necessarily,  with  their  views,  have  objected  to  it. 


^  3.  Luther^  s  Service  for  Infant  Baptism^  expressed  in  simi- 
lar terms  to  ours,  and  understood  by  kirn  in  the  hypothe- 
tical  sense.  ( 

In  a  preceding  page*  I  have  given  some  extracts  from 
Luther's  Larger  Catechism,  first  published  in  152&,  showing 
his  views  as  to  the  character  in  which  infants  are  to  be  pre- 
sumed to  come  to  the  font,  and  obtain  the  blessing.  "  We 
bring  a  child,"  he  says,  "to  a  minister  of  the  Church  to  be 
baptized,  in  this  hope  and  persuasion,  that  it  certainly  be- 
lieves." And  he  maintains  that  baptism  is  profitable  only 
when  there  is  faith,  in  the  case  both  of  children  and  adults. 

•  See  p.  170,  above. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  433 

I  do  not  stop  to  discuss  the  question  of  the  correctness  of 
such  doctrine,  because  it  is  immaterial  to  the  argument  I  am 
about  to  draw  from  Luther's  view  on  this  point.  But  I  would 
observe,  that  though  the  early  divines  of  the  Protestant 
Churches  did  not  generally  adopt  precisely  his  view,  and  ex- 
press themselves  as  if  they  considered  an  infant  capable  of  the 
acts  of  faith,  (which  Luther  seems  to  have  held,)  they  did 
speak  of  an  infant  as  capable  of  the  seed,  or  principle,  or  in- 
cipient stage  of  faith. 

But  the  question  with  which  we  are  here  concerned,  is, 
What  was  the  nature  of  the  Baptismal  Services  sanctioned  by 
Luther  at  the  time  he  published  these  views  ?  This  question 
we  are  fortunately  able  to  answer.  In  1523,  Luther  published 
in  Grerman  a  Form  for  the  Baptism  of  Infants,  of  which  he 
put  forth  a  second  and  revised  edition  in  1524  ;  and  this  second 
edition  remained  ever  after,  as  far  as  he  was  concerned,  the 
standard  Formula  for  the  Churches  of  his  communion. 

Now  in  this  Baptismal  Service  the  following  prayer  (almost 
identical  with  that  in  the  old  form)  is  directed  to  be  used  after 
the  child  has  been  baptized : — 

"Almighty  God,  and  the  Father  of  our  Lord  Jesus  Christ,  who  hath 

BEGENERATED   THEE    BY    WATER    AND    THE    HoLY    GhOST,    ARD    FORGIVEN 

THEE  ALL  THY  SINS,  Confirm  thee  by  his  grace  unto  eternal  life."* 

Here,  then,  as  in  our  own  Form,  spiritual  regeneration  is 
affirmed  to  have  taken  place.  But  this  is  the  form  of  one  who 
himself  expressly  tells  us  at  the  same  time,  that  children  are 
brought  to  be  baptized  in  the  hope  and  persuasion  that  they 
believe,  and  that  without  such  faith  baptism  is  of  no  avail. 

It  is  impossible  to  deny,  then,  that  this  the  earliest  Protestant 
Form,  was  understood  bij  him  who  drew  it  up,  in  the  sense 
which  we  maintain  is  that  which  ought  to  be  attributed  to  our 
own. 

Nor  is  it  any  answer  to  the  argument  we  derive  from  this 


*  For  the  convenience  of  the  reader,  I  have  placed  the  whole  of  this  little  tract 
of  Luther, — according  to  the  Latin  translation  of  it  first  published  in  1526,  and 
reprinted  by  Chancellor  Pfaff,  in  his  edition  of  the  Symbolical  Books  of  the 
Lutheran  Church, — at  the  end  of  this  volume.  See  the  first  four  pages  of  the 
Appendix.  The  original  German  of  both  editions  may  be  found  in  the  10th  voL 
of  Walch's  Edition  of  Luther's  Works. 

28 


434  EFFECTS    OF    BAPTISM    IN   INFANTS. 

case,  to  say,  that  our  Reformers  did  not  hold  the  precise  view 
held  by  Luther,  as  expressed  in  his  Catechism.  This  is  a  point 
immaterial  to  the  question.  I  adduce  this  Form  merely  to  show 
the  admissibility  of  the  hypothetical  principle  of  interpretation 
in  such  a  Service,  and  to  prove  that  one  of  the  most  eminent  of 
the  Reformers  adopted  it.  And  our  Reformers  may  have  drawn 
up  a  Service  on  the  same  principle,  though  taking  a  somewhat 
different  view  of  the  cause  qualifying  infants  for  the  reception 
of  Divine  grace  in  baptism. 

Nor  again,  is  it  of  any  importance  what  doctrine  the  Luther- 
ans subsequently  held  as  to  the  effects  of  infant  baptism.  I  am 
quite  prepared  to  admit,  that  the  followers  of  Luther  subse- 
quently took  a  different  view  from  that  of  Luther  himself,  as 
to  this  matter,  (as  they  did  in  several  others*)  and  herein  differed 
from  the  "  Reformed,"  as  the  other  Protestant  Churches  were 
called,  and  our  own  among  them.  But  viewing  the  Service  as 
connected  with  Luther  himself,  a  -comparison  of  it  with  his 
Catechism  shows,  that  he  must  have  understood  the  words, 
affirming  spiritual  regeneration  to  have  taken  place,  in  a  hypo- 
thetical sense. 

And  before  I  pass  on,  I  would  point  the  reader's  attention  to 
a  passage  in  Luther's  prefatory  remarks  to  this  Form,  as  afford- 
ing us  something  like  a  key  to  the  solution  of  the  difficulty  (if 
difficulty  there  be)  in  understanding  why  such  phraseology 
should  have  been  adopted  by  men  holding  such  views  as  those 
of  Luther.     He  says, — 

"  I  did  not  wish  to  alter  many  things,  though  I  could  have  wished  that 
the  Form  was  better  furnished.  For  it  had  careless  authors  who  did  not 
sufficiently  consider  the  importance  of  Baptism.  But  I  leave  the  most  part 
unchanged,  lest  weak  consciences  complain,  that  I  have  instituted  a  new 
Baptism,  and  lest  those  already  baptized  complain  that  they  are  not  rightly 
baptized.  For,  as  has  been  observed,  human  additions  are  not  of  much 
consequence,  so  that  Baptism  itself  is  administered  with  the  word  of  God, 
true  faith,  and  earnest  calling  upon  GodJ'i 


•  On  the  difference  of  Luther's  views  on  various  points  from  those  of  a  large 
number  of  his  followers,  see  Mosheim's  Eccles.  Hist.  Cent.  xvi.  Sect  iii.  Pt.  II. 
ch.  1.  I  27  et  seq.  And  the  note  of  Dr.  Maclaine  in  his  translation  of  Mosheim 
on  §  30.  (Ed.  1826.  iv.  283.) 

i  See  third  page  of  Aj^wndix. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  435 

Here  we  see,  distinctly  expressed,  the  motive  for  originally 
retaining  in  the  first  Protestant  Form  (a  Form,  which,  as  I 
shall  show  presently,  exercised,  through  the  Cologne  Liturgy, 
an  influence  upon  our  own)  as  much  as  possible  of  that  which 
had  long  been  in  use  in  the  Church  ;  namely,  a  charitable 
regard  for  the  feelings  of  those  who  might  have  misconstrued 
the  effects  of  the  change.  And  where  Protestant  doctrine  was 
sincerely  embraced,  there  no  danger  was  apprehended  of  these 
statements  being  interpreted  in  the  Romish  sense ;  the  words 
being  as  capable  of  being  understood  in  a  sense  different  from 
the  Popish  as  the  words  of  our  Ordination  Service ;  the  Pro- 
testant interpretation  of  which  is,  as  Archbishop  Whitgift  tells 
us,*  very  different  from  the  Popish. 

Thus,  even  supposing  the  words  to  present  a  difficulty,  the 
Romanizing  party  among  us  would  be  availing  themselves  of 
language  left  in  such  Formularies  by  the  conciliatory  policy  and 
charitable  feelings  of  the  Reformers  towards  those  who  were  not 
quite  emancipated  from  the  errors  of  Romanism,  to  turn  out  of 
the  Reformed  Church  those  who  hold  the  sentiments  of  the 
Reformers  themselves. 


\  4.  The  meaning'  of  the  Baptismal  Service  demonstrated  by 
a  compai  isan  of  it  with  a  similar  Formulary,  drawn  up 
by  Bt/cer  h  'mself,  in  a  Liturgy  from  which  our  own  Office 
is  admitted  t»  be  ^^  freely  borrowed." 

In  a  preceding  chapter  I  have  very  fully  shown  what  were 
the  views  held  by  Bucer  on  the  question  of  the  effects  of  baptism 
in  infants,  and  we  have  already  seen  how  important  i^  the 
ttvidence  deducible  from  a  proof  of  his  doctrine,  to  show  the 
doctrine  of  our  own  Church  on  the  subject.  He  was  placed  by 
Archbishop  Cranmer  as  Regius  Professor  of  Divinity  at  Cam- 
bridge ;  he  was  extolled  by  Archbishops  Parker  and  "Whitgift 
as  a  most  able  and  sound  theologian  ;  our  Baptismal  Service 
was  submitted  to  him  for  his  remarks  upon  it,  and  he  approved 
of  it  in  all  matters  affecting  the  question  now  before  us. 

*  Defence  of  the  Answer  to  the  Admonition,  pp  227,  228. 


436  EFFECTS  OF   BAPTISM    IN    INFANTS. 

But  there  is  another  circumstance  connected  with  his  case, 
which  affords  a  still  more  conclusive  argument  in  favor  of  the 
position  for  which  I  am  here  contending. 

A  Liturgy  remains,  of  which  nearly  the  whole,  including 
the  Baptismal  and  Confirmation  Offices,  was  drawn  up  by 
Bucer ;  and  it  appears  by  a  comparison  of  this  Liturgy  with 
our  own,  that  our  Liturgy  closely  followed  that  of  Bucer,  and 
was  freely  borrowed  from  it.  Every  single  expression  in  our 
own  Baptismal  Service  that  has  ever  been  quoted  as  evidence, 
that  our  Church  maintains  the  doctrine  of  spiritual  regeneration 
invariably  accompanying  the  administration  of  baptism  to 
infants,  is  to  be  found  (and  in  some  places  even  stronger  lan- 
guage is  found)  in  the  Liturgy  of  Bucer. 

This  Liturgy  occurs  in  a  work  drawn  up  by  Bucer  in  1543, 
at  the  request  of  Herman,  Archbishop  of  Cologne.  A  few 
words  on  the  history  of  this  transaction  may  be  useful  to  the 
general  reader.  Herman  de  "Wida,  Archbishop  of  Cologne, 
becoming  dissatisfied  with  the  corrupt  doctrines  and  practices 
of  the  Church  of  Rome,  about  the  year  1539  or  1540,  invited 
Bucer  and  Melancthon  to  his  Palace  at  Bonn,  to  aid  him  in 
the  work  of  Reformation.  Melancthon  was  at  that  time  un- 
able to  comply  with  his  request,  but  Bucer  went  and  took  up 
his  abode  with  him  at  Bonn  for  a  time,  at  the  end  of  the  year 
1541,  and  was  commissioned  by  the  Archbishop  to  draw  up  a 
book  for  the  reformation  of  the  Doctrine  and  Offices  of  the 
Church.*  While  this  work  was  proceeding,  he  was  joined,  at 
the  commencement  of  1543,  by  Melancthon,  who  assisted  him 
in  the  prosecution  of  his  labors.  But  the  portions  drawn  up 
by  each  may  be  learnt  from  the  following  extract  of  a  letter 
from  Melancthon  to  Caspar  Cruciger. 

"  I  wrote  to  you  before,  that  the  Bishop  intended  to  follow  the  Nurem- 
berg form ;  and  the  book  was  commenced  before  my  arrival,  the  Nuremberg 
Liturgy  being  taken  as  the  model.  Bucer  retained  the  greater  part,  and 
enlarged  some  of  the  Articles,  as  he  is  diffuse.  After  I  had  read  over  the 
whole,  he  committed  to  me  the  Articles,  Concerning  three  Hypostases, 
Concerning  the  Creation,  Concerning  original  sin,  Concerning  the  righteous- 


*  "  Scripta  ad  historiam  Reformatlonig  Coloniensis  pertinentia  recenset 
Saligius  P.  l.Histor.  Aug.  Conf.  p.  541,  seq."  Camerarii  Vita  Melancth.  §59, 
Halae  1777.  8vo.  p.  203. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  437 

noss  of  faith  and  of  works,  Concerning  the  Church,  Concerning  repentance. 
I  have  hitherto  been  engaged  upon  these,  and  I  have  read  what  he  himself 
has  composed  concerning  the  ceremonies  of  Baptism  and  the  Lord's  Supper?'* 

Hence  we  learn  that  the  Baptismal  Service  in  this  work 
was  not  only  approved  by  Bucer,  but  drawn  up  by  him,  the 
Nuremberg  form  being  taken  as  the  ground-work. 

This  work  was  published  in  German  in  1543,  under  the 
title,  "  Von  Gottes  genaden  unser  Hermans  Ertzbischoffs  zu 
Coin,  &c.  einfaltigs  bedencken,  &c."t 

A  Latin  translation  was  also  published  at  Bonn,'in  1545, 
fol.  under  the  title, — "  Nostra  Hermanni,  ex  gratia  Dei  Archi- 
episcopi  Coloniensis  et  Principis  Electoris,  simplex  ao  pia 
Deliberatio,  qua  ratione  Christiana  et  in  verbo  Dei  fundata 
Reformatio  doctt-inas,  administrationis  divinorum  Sacramento- 
rum,  ceremoniarum,  totiusque  curs  animarum,  et  aliorum 
ministeriorum  Ecclesiasticorum,  apud  eos  qui  nostrae  pastorali 
cursB  commendati  sunt,  tantisper  instituenda  sit,  donee  Domi- 
nus  dederit  constitui  meliorem,  vel  per  liberam  et  Chris- 
tianam  Synodum,  sive  generalem  sive  nationalem,  vel  per 
Ordines  Imperii  Nationis  Germanicae  in  Spiritu  Sancto  con- 
gregates." t 

A  translation  of  this  work  into  English  (made  apparently 
from  the  Latin)  appeared  in  this  country  in  1547,  and  a 
second  and  revised  edition  in  1548,  under  the  following  title, — 
"  A  Simple  and  Religious  Consultation  of  us  Herman,  &c.,  &c. 
[as  in  the  Latin.]  Perused  by  the  translator  thereof,  and 
amended  in  many  places.  1548.  Imprinted  at  London  by 
John  Daye  and  William  Seres."  A  summary  of  its  contents 
is  given  by  Strype  ;  k  who  remarks, — 

*  "  Scrlpsi  vobis  antea,  Episcopum  secuturum  esse  formam  Noribergensem  : 
eratque  ante  meum  adventum  institutun  liber  ad  exemphim  Noribergense.  Re- 
titaiit  pleraque  Bucerus,  quosdam  articulos  auxit,  ut  est  copiosus.  Mihi,  cum 
omnia  relegissem,  attribuit  articulos  Trtfi  rftcti  uTroa-rcta-taiv,  de  creatione,  de 
peccato  originis,  de  justitia  fidei,  et  operum,  de  Ecclesia,  de  poenitentia.  In  his 
consumpsi  tempus  hactenug,  et  legi  de  ceremoniis  Baptismi  et  Ccence  Domini^ 
q\uB  ipse  cotnposidt.''  Melancthon.     Epistolaj.     Lond.  1642.  fol.  col.  546,  547. 

f  "  Prima  editio  in  lucem  prodiit  Buschovii  [BusslTbven,]  secunda  Bonnas 
a.  1643,  tertia  ibidem  a.  1544,  latina  ejus  translatio  etiam  Bonnne  a.  1545.  Sed 
Qermanica  tamcn  clarion  est  et  amplior."  Fabric.  Hist.  Bibliotk  Fabric.  Pt  4. 
p.l88.  "Wolfenb.  1721,  4to. 

X  Copies  arc  in  the  Cambridge  University  Library,  G.  9.  20.  <tc 

§  Memor.  IL  1.  42-44.  Oxf.  ed. 


438  EFFECTS    OF    BAPTISM    IN   INFANTS. 

"  This  book  shewed  itself  in  this  kingdom  at  this  juncture,  undoubtedly, 
by  the  means  of  Archbishop  Cranmer,  and  probably  of  the  Protector,  as  a 
silent  invitation  to  the  people  of  the  land  to  a  reformation,  and  as  a  motive 
to  incline  them  to  be  willing  to  forsake  the  old  superstition,  when  they 
should  see  the  beauty  of  a  reformed  Church  so  lively  laid  before  them  in 
this  book.  And  perhaps  it  was  intended  to  serve  as  some  pattern  to  the 
heads  and  governors  of  this  Chufch,  whereby  to  direct  their  pains  they 
were  now  ere  long  to  take  about  the  emendation  of  religious  worship."* 

And  before  I  pass  on,  I  would  observe,  that  the  Nuremberg 
Form  here  alluded  to,  is  that  published  in  1533  by  the  Mar- 
quis of  Brandenburg,  for  the  States  of  Brandenburg  and 
Nuremberg,  in  which  the  Baptismal  Service  is  verbatim  that 
of  Luther  according  to  the  second  edition  published  in  1524 ; 
which  we  have  just  been  considering. 

In  consequence  of  the  great  rarity  of  thdse  Liturgies,  I 
have  inserted  in  the  Appendix  to  this  work,  the  Baptismal  and 
Confirmation  Services  of  the  Cologne  Liturgy,  as  given  in  the 
Latin  edition  mentioned  above,  and  also  a  translation  of  the 
Baptismal  Service  of  the  Nuremberg  Liturgy  of  1533.  The 
reader,  therefore,  may  there  see  the  whole  of  these  Services, 
as  they  stand  in  the  original  works. 

The  most  convincing  proof,  perhaps,  to  all  parties  of  the 
correctness  of  the  reference  I  am  now  making  to  this  Cologne 
Liturgy,  in  illustration  of  the  meaning  of  our  own,  will  be 
found  in  an  extract  from  Archbishop  Laurence's  Bampton 
Lectures,  in  which,  through  a  remarkable  mistake  as  to  Bucer's 
doctrine,  and  a  supposition  of  his  being  a  Lutheran,  and  there- 
fore participating  in  the  sentiments  generally  adopted  by  the 
folloivers  of  Luther,  the  Archbishop  has  (most  unfortunately 
for  his  own  argument)  referred  to  this  Liturgy  in  support  of 
his  own  view  of  the  meaning  of  our  Baptismal  Service.  I 
quote  the  passage  as  proving,  upon  the  testimony  of  an 
adversary,  the  complete  identity  in  the  tone  of  the  Cologne 
Liturgy  and  our  own  on  the  question  we  are  now  discussing; 
and  that,  in  fact,  our  own,  particularly  in  the  Baptismal  Office, 
was  (to  use  the  Archbishop's  own  words)  ^^ freely  borrowed'^ 
from  the  Cologne. 

In  the  eighth  Sermon  of  his  Bampton  Lectures,  he  remarks 


«  lb.  p.  41. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  439 

that  those  who  contend  that  in  our  Baptismal  Service  the 
thanksgiving  for  regeneration  is  "the  judgment  of  charity," 
"  forget,  or  perhaps  do  not  know,"  "  that  the  Office  of  our  own 
Church  \s  principally  borrowed  from  that  of  the  Lutherans^ 
whose  well-known  sentiments  on  the  subject  it  is  unnecessary 
to  repeat."     (p.  183.  3d  ed.) 

And  in  his  note  upon  these  words,  after  quoting  the  pas- 
gage  given  above  from  Melancthon's  Letters,  to  show  that  the 
Nuremberg  Liturgy  was  taken  as  the  groundwork  of  the 
Cologne  Liturgy,  and  remarking  that  the  Baptismal  Service 
in  the  former  was  taken  verbatim  from  Luther's  Baptismal 
Service  as  published  in  a  second  edition  in  1527,  (he  should 
have  said  in  1524,)  he  proceeds  to  say, — 

'•Our  Offices  bear  evident  marks  of  having  been  freely  borrowed  from 
the  Cologne  Liturgy;  liberally  imitating,  but  not  servilely  copying  it.  In 
Our  Baptismal  Service  the  resemblance  between  the  two  productions  is  par- 
ticularly striking;    nor  in  the   Cologne  Form  is   the    doctrine  oy 

UNIVERSAL  regeneration  AND  ELECTION  IN  BaPTISM  LESS  PROMINENT 
THAN    IN    OUR    OWN." 

And  then  giving  some  extracts  in  proof  of  this  (which  I 
shall  notice  presently,)  he  auds, — 

'•  That  these  passages  express  something  more  than  the  language  of 
hope,  "will  not,  perhaps,  be  controverted.  It  should,  however,  be  recollected, 
that  when  the  Lutherans  [!]  spoke  thus  certainly  of  the  regeneration  and 
election  of  every  infant  in  Baptism,  they  attributed  nothing  to  the  sacra- 
mental efficacy,  but  all  to  the  Divine  promise.  Hence  our  Church  strongly 
urges  that  promise  as  the  sure  and  only  ground  of  our  confidence."  (pp. 
378,  380.) 

A  more  unfortunate  reference,  so  far  as  the  Archbishop's 
views  are  concerned,  never  was  made  ;  for,  as  we  have  already 
seen,  Bucer's  doctrine  was  entirely  inconsistent  with  tlie  inter- 
pretation thus  given  to  tlie  Baptismal  Service  inserted  by  him 
in  the  Cologne  Liturgy;  and  we  have  the  Archbishop's  own 
confession,  that  that  Service  was  precisely  similar  to  ours  in 
the  very  point  now  in  question.  And  how  our  respected 
Prelate  could  have  put  down  Bucer  as  a  Lutheran,  when  it  is 
so  notorious  that  he  belonged  to  the  "  Reformed "  party,  I 
cannot  understand.  To  say  nothing  of  the  extracts  which 
have  been  already  given  from  his  works,  we  have  seen  that  he 
appeared  at  the  Conference  at  Wittemberg,  in  1536,  between 


440  EFFECTS    OF    BAPTISM    IN    INFANTS. 

the  Lutherans  and  the  Reformed,  at  the  head  of  the  Reformed 
divines.  And  his  works  are  placed  by  the  great  theological 
bibliographer  of  Germany,  J.  G-.  Walchius,  (in  his  "  Biblio- 
theca  Theologica,")  among  those  of  the  "  Reformed  "  divines 
as  distinguished  from  the  "Lutheran," 

Nor  does  the  fact  that  the  Cologne  Baptismal  Service  has 
borrowed  from  the  Nuremberg  Form,  and  so  from  the  Form 
originally  drawn  up  by  Luther,  (for  the  Archbishop  has  spoken 
quite  correctly  in  saying  that  the  two  latter  are  identical,) 
make  the  slightest  difference  in  favor  of  the  Archbishop's  ar- 
gument. For  that  Form  was,  as  we  have  already  seen,  un- 
derstood by  Luther  on  the  hypothetical  principle.  And  in 
fact,  the  Archbishop's  own  quotations  are  from  passages  wholly 
due  to  Bucer's  pen,  no  trace  of  them  occurring  in  the  Nurem- 
berg Form. 

In  short,  the  Archbishop  has  made  a  series  of  mistakes, 
and,  in  consequence,  landed  himself  upon  ground  where  all 
that  is  left  to  him  is  to  surrender  at  discretion.  He  has  ima- 
gined Bucer  to  be  a  Lutheran;  he  has  confounded  the  views 
of  Luther  on  the  subject  with  those  afterwards  adopted  by  his 
followers ;  and  then,  supposing  himself  to  be  on  safe  ground, 
triumphantly  pointed  to  the  evident  proofs  of  our  Liturgy 
having  been  freely  borrowed  from  the  Cologne,  as  showing 
that  his  interpretation  of  our  Liturgy  is  the  true  one,  when 
they  in  fact  clearly  prove  the  direct  contrary. 

Bearing  in  mind,  then,  the  views  of  Bucer,  it  will  be  desi- 
rable to  compare  certain  expressions  in  the  Cologne  Form  with 
similar  ones  in  our  own;  as  nothing  can  more  strongly  show 
the  absurdity  of  contending,  that  certain  passages  in  our  Ser- 
vice must  be  interpreted  in  the  sense  which  our  opponents 
affix  to  them,  than  the  use  of  similar  language,  hy  Bucer^  in 
that  very  Baptismal  Formula  from  which  our  own  has  "  freely 
borrowed  "  them. 

And  I  know  not  that  I  can  do  better  than  give  first  the 
passages  wiiich  Archbishop  Laurence  has  selected  to  prove, 
that  our  Service  is  mainly  derived  from  the  Cologne ;  only 
taking  the  liberty  of  occasionally  making  the  extracts  and 
references  (of  which  the  latter  are  singularly  faulty)  more 
accordant  with  the  original. 


EFFECTS   OF   BAPTISM   IN   INFANTS.  441 

The  Archbishop  quotes   from  the  Latin  copy,    and   ob- 
serves,— 

"  The  sense  of  the  following  passages  cannot  easily  be  mistaken : — '  Bap- 
tismus  est  Sacramentum  regenerationis,  quo  Christo  Domino  inserimur, 
incorporamur,  sepelimvir  in  mortem  ejus,  induimur  eo  [the  original  has  ea, 
probably  by  a  misprint,]  et  [atque]  efficimur  per  eum  filii  et  hseredes  Dei.' 
Nostra  Hermanni,  &c.,  simplex  ac  pia  Deliberatio,  &c ,  p.  69.  [fol.  68.]  ed. 
1545.  '  Sed  Deus  Pater,  pro  inelFabili  sua  [dementia  et]  misericordia  erga 
genus  humanum,  Filium  suum  misit,  ut  mundum  servaret,  quare  etiam  et, 
hos  infantes  scrvatos  vult.  lUe  peccata  totius  mundi  tulit,  et  tam  parvulos, 
quam  nos  adultos,  a  peccatis,  morte,  diabolo,  et  setema  damnatione  [con- 
demnatione]  liberavit,  et  salvos  fecit,  qui  voluit  sibi  offerri  parvulos,  ut  iis 
benedictionem  impartiretur.  Quare  pro  immensa  [dele  immensa]  Christiana 
pietate  vestra,  hunc  puerum  assumite,  et  ad  Christum  adducite,  et  offerte 
piis  vestris  precibus,  quo  peccatorum  suorum  ab  illo  consequatur  remissionem, 
transferatur  in  regnum  gratise,  ereptus  e  [a]  tyrannide  Satanse,  et  consti- 
tuatur  haeres  seternae  salutis.  Et  vobis  certissimum  sit,  Dominum  nostrum 
Jesum  Christum  hoc  opus  charitatis  vestrse  erga  hunc  infantem  clementissime 
respecturum.'  p.  78.  [fol.  70.]  'Wherefore  we  being  thus  persuaded  of  the 
good  will  of  our  heavenly  Father  towards  this  infant,  declared  by  his  Son 
Jesus  Christ,  and  nothing  doubting,  but  that  he  favourably  alloweth  this 
charitable  work  of  ours,'  &c.  '  His  verbis  et  huic  facto  Domini  nostri  Jesu 
Christi  super  illos  fidem  habete,  nee  dubitate  eum  et  vestros  infantes  sic  in 
sacro  baptismate  suscepturum,  et  complexurum  esse  ulnis  misericordiae  suae, 
et  benedictionem  vitae  aeternae,  et  sempiternam  regni  Dei  communionem  iis 
[eis]  collaturum.'  p.  72.  [fol.  74.]  '  Doubt  ye  not  therefore,  but  earnestly 
believe,  that  he  will  likewise  favourably  receive  this  present  infant :  that  he 
will  embrace  him  with  the  arms  of  his  mercy  ;  that  he  will  give  unto  him 
the  blessing  of  eternal  life;  and  make  him  partaker  of  his  everla-sting 
kingdom.'  '  Itaque  ex  baptismate  certo  statuimus,  nos  Deo  acceptos  et 
fcedere  gratiac  sempiterno  ei  conjunctos  esse.'  p.  71.  [fol.  71.]  'Debent  pas- 
tores  subiude  accuratius  et  solidius  explicare  et  eicutere  ratum  habere 
Deum  baptisma  infantium  nostrorum,  infantes  per  baptismum  adoptare  in 
filios,  et  constituere  hseredes  gratiae  suae  et  vitae  aetemas.'  p.  75.  [Both 
passage  and  reference  are  here  very  incorrectly  given.  I  quote  the  following 

from  the  original.     '  Ita  et  dogmata  ilia debent  pastores  subindc 

accuratius  et  solidius  explicare  et  excutere,  ut  de  peccato  originali,  de  bap- 
tismate infantum,  de  justicia  fidei ;  et  haec  ex  Script\iris  sacris  docebunt,  ut 

de  peccato  originis,  quam  horrendum  malum  sit, Item  ratum  habere 

Deum,'  &c.  (as  above.)  fol.  64.  The  words  "ratum  habere,"  &c.  are  con- 
nected with  "docebunt"  in  the  part  omitted.]  'Quod  cum  fecerint,  ne 
dubitent  infantem  suum  vere  baptizatum,  peccatis  ablutum,  in  Christo 
renatum,  et  filium  haeredemque  Dei  factum  esse.'  p.  77.  [fol.  76.]  'Ex  hja 
ergo  Christi  verbis  certi  sumus  infantes,  quicunque  Christo  juxta  verbum 
ejus  oflFeruntur,  pertincre  ad  regnum  Dei,  esse  filios  Dei,  membra  Christi.* 
Ibid.  [fol.  77.]  *  Hunc  igitur  infantulum  filium  et  haeredem  Dei,  fratrem  et 


442  EFFECTS    OF    BAPTISM    IN    INFANTS. 

cohajredem  Christi,  membrum  Christi,  et  vestrum  in  Christo,'  &c.  p.  78. 
[fol.  77.]  That  these  passages  express  something  more  than  the  language 
of  hope,  will  not  perhaps  be  controverted."   (pp.  378,  380.) 

These  passages,  then,  clearly  show,  what  strong  expres- 
sions may  be  used  on  this  subject  in  a  sense  wholly  different 
from  that  which  some  modern  divines  would  attach  to  them, 
and  moreover  that  they  were  so  used  in  the  Liturgy  from 
which  our  own  has  confessedly  borrowed  them.  And  the  re- 
marks of  Archbishop  Laurence  upon  them,  written  under  an 
erroneous  impression  as  to  the  views  of  their  author,  are  the 
best  testimony  we  could  have,  to  show  the  groundlisssness  of 
similar  confident  assertions  as  to  the  meaning  of  our  own 
Service.  "Words  used  by  Bucer  from  the  conviction  that  it  is 
our  duty  to  treat  all  infants,  in  the  spirit  of  charitable  hope, 
as  belonging  to  (rod's  elect  people  who  will  all  finally  be  saved, 
are  interpreted  by  the  Archbishop  as  maintaining  the  doctrine 
that  all  infants  are  equally  partakers  of  God's  grace ;  and 
hence  his  extraordinary  mistake  that  Bucer  meant  by  these 
passages  to  assert  "  universal  regeneration  and  election  in 
Baptism,"  a  doctrine  which  Bucer  would  have  entirely  repu- 
diated. 

Further,  "v^e  often  find  the  following  words  of  the  Prayer 
in  the  Confirmation  Service  urged  as  a  proof  of  our  Church 
holding  the  universal  regeneration  of  infants  in  Baptism, — 
"Almighty  and  ever-living  Grod,  who  hast  vouchsafed  to  re- 
generate these  thy  servants  by  water  and  the  Holy  Ghost,  and 
hast  given  unto  them  forgiveness  of  all  their  sins,  strengthen 
them,  we  beseech  thee,  0  Lord,  with  the  Holy  Ghost  the 
Comforter,  and  daily  increase  in  them  thy  manifold  gifts  of 
grace,"  &c. 

Now  let  us  observe  the  similar  Prayer  in  the  Confirmation 
Service  of  the  Cologne  Liturgy. 

"  Almighty  and  merciful  God,  heavenly  Father,  which  only  workest  in 
us  to  will  and  to  perform  the  things  that  please  thee,  and  be  good  indeed, 
we  beseech  thee  for  these  children  whom  thou  hast  given  to  thy  Church 

and  HAST  BEGOTTEN  AGAIN  TO  THYSELF  BY  HOLY  BAPTISM,  (tibi  SacrO  Bap- 

tismate  rcgenerati)  and  in  whom  thou  hast  poured  that  light,  that  they 
acknowledge  and  confess  before  the  congregation  thy  grace.  .  .  .  confirm  this 


EFFECTS    OF  BAPTISM   IN  INFANTS.  443 

thy  work,  -which  thou  hast  wrought  in  them,  increase  in  them  the  gift  of 
thy  Spirit,'  &c.  (fol.  179.— Lat.  fol.  81,  82.)* 

Of  the  two  the  latter  is  the  strongest,  by  its  specific  refe- 
rence to  "  baptism."  And  it  may  show  us  how  utterly  use- 
less is  another  reference  often  made  by  our  opponents,  namely, 
that  to  the  words  that  occur  in  the  Service  headed  "  Private 
Baptism,"  where  it  is  said  that  the  child  is  "  by  the  laver  of 
regeneration  in  baptism  received  into  the  number  of  the  chil- 
dren of  God,"  &c.  We  have  indeed-  very  similar  phraseology 
in  the  corresponding  prayer  of  the  Cologne  Liturgy. 

'■  Lord  God  the  Father  of  our  Lord  Jesus  Christ,  who  hast  begotten 
again  this  infant  of  water  and  tlic  Holy  Ghost,  and  hast  given  J)im  in  holy 
baptism  remission  of  all  sins,  confirm  the  same  with  thy  grace,  and  guide 
and  further  this  new  life  which  thou  hast  given,  and  finish  it  up,  whereunto 
thou  hast  bound  [obsignastil  the  infant  with  this  holy  sacrament."  (fol. 
171.— Laf.  fol.  77.) 

And  while  noticing  this  Service,  I  would  direct  the  reader's 
attention  to  some  expressions  occurring  in  what  I  may  call 
the  rubrical  part  of  it,  which  are  much  stronger  than  any  in 
our  own  Services.  After  directing  a  sick  infant  to  be  baptized 
at  once  with  merely  the  necessary  words  accompanying  the 
act,  it  is  added, — 

"  Which  done,  let  them  not  doubt  but  that  their  infant  is  truly  baptized, 
•vyaslien  from  sins,  born  again  in  Christ,  and  made  the  son  and  heir  of  Godj 
let  them  then  give  thanks  to  God  for  this  his  so  great  benefits,"  &e. 

"  Further,  if  it  chance  that  the  infant  so  baptized  at  home  do  live,  it  is 
convenient  that  he  be  brought  afterward  to  the  temple  of  his  parents,  kins- 
folks, and  godfathers,  which  must  come  with  a  good  company,  and  religiously, 
as  men  tliat  ought  to  give  thanks  for  this  exceeding  great  benefit  of  regen- 
eration ministered  to  their  infant,  and  to  offer  him  to  God  and  his  Saviour 
in  the  congregation.  The  pastors  then  shall  ask  these  men  after  what  sort 
and  with  what  words  they  baptized  the  infant,  &c.  .  .  .  which  if  they  shall 
answer  that  they  called  God  upon  the  child,  and  prayed  for  him.  and  baptized 
in  the  name  of  the  Father,  the  Son,  and  the  Holy  Ghost,  and  that  they  believe 
that  he  is  trvly  cleansed  from  sins  and  born  again  to  God,  the  pastors  must 
confirm  them  in  this  belief  and  in  no  wise  baptize  such  an  infant  again." 
(fol.  168,  169.— Laf.  fol.  76.) 

So  that  the  parties  bringing  the  infant  who  had  been  pri- 


*  I  quote  from  the  English  Edition  of  1648,  as  the  reader  will  find  the  Latio 
in  the  Appendix  to  this  work. 


444  EFFECTS    OF    BAPTISM    IN    INFANTS. 

vately  baptized,  were  actually  to  testify  their  belief  that  he 
was  thus  "  truly  cleansed  from  sins  and  born  again  to  GodP 
But  in  the  immediate  context  the  minister  is  directed  to 
utter  words  which  show  at  once  that  the  proper  effect  of  the 
Sacrament  was  only  to  be  expected  after  the  prayer  of  faith. 
For  it  is  added : — 


( 


\ 


"  For  in  what  place  soever  they  that  believe  i)i  him  come  together  in  his 
name,  he  is  present  in  the  midst  of  them,  and  when  he  is  called  upon  through 
faith,  he  worketh  in  his  word  and  sacraments,  [invocatus  fide  efficax  est  in 
verbo  et  sacramentis  suis]  and  he  performeth  in  deed  whatsoever  he  offereth 
in  his  sacraments  and  promiseth  in  his  words."  (fol.  170.— Lat,  fol. 
77.) 

But,  earnestly  desirous  to  keep  in  view  the  appropriate 
blessings  of  this  Sacrament,  Bucer  speaks  of  them  continually 
in  the  strongest  terms.     He  says  ; —  J 

"  The  parents  and  godfathers shall  be  diligently  warned  by  the 

pastors  of  the  exceeding  benefit  of  regeneration  in  Christ,  which  they 
desire  to  their  children.  Item  of  the  horrible  fall  and  guilt,  from  which 
the  infants  are  delivered  in  baptism  through  Christ."  (fol.  154. — Lai.  fol. 
69.) 

"  The  pastors  shall  labour,  as  much  as  is  possible,  that  this  most  holy 
sacrament  of  baptism,  which  is  the  first  adoption  receiving  and  enteririg 
into  the  kingdom  of  Christ,  be  not  administered  and  received,  but  before 
the  whole  congregation  with  great  gravity  and  reverence."  (fol.  155. — 
Lat.  fol.  70.) 

"  Baptism.  ...  is  the  first  entrance  into  all  the  benefits  of  God,  and  to 
the  blessed  fellowship  of  all  saints."  (fol.  158. — Lat.  fol.  71.)  ■ 

And  after  the  act  of  baptism  the  game  prayer  occurs  as  ' 
that  given  in  Luther's  Service  already  quoted,  (and  which  is 
very  similar  to  the  prayer  ordinarily  found  in  the  Romish 
Rituals  in  the  same  place,)  containing  a  declaration  as  to  the 
regeneration  of  the  child  by  water  and  the  Holy  Ghost  having 
taken  place. 

"  The  Almighty  everlasting  God,  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  begotten  thee  again  with  water  and  the  Holy  Ghost,  and  hath 
forgiven  thee  all  thy  sins,  confirm  thee  with  his  grace  unto  everlasting 
life."*  (fol.  167.— Lat.  fol.  75.) 


*  Omnipotens  teternus  Deus,  et  Pater  Domini  nostri  Jesu  Christi,  qui  regenuit 
te  aqua  et  Spiritu  Sancto,  remiaitque  tibi  omnia  peccata  tua,  confirniet  te  jua 
gratia,  ad  vitam  seternam.  Amen.  (fol.  75.) 


EFFECTS    OF   BAPTISM    IN    INFANTS.  444 

This  prayer,  which  is  nearly  verbatim  the  old  Roman  Ca- 
tholic form,  was  retained  by  Bucer  as  altogether  consistent 
with  his  own  view,  and  with  those  portions  of  the  Service  of 
which  he  was  the  author,  but  in  a  sesne  different  from  that  in 
which  it  was  used  by  Romanists.  % 

And  in  our  first  Liturgy  of  1549,  the  prayer  used  in  this 
place  was  precisely  that  which  had  been  previously  in  use ; 
which  in  1552  was  exchanged  for  the  thanksgiving  which  now 
stands  there,  which  of  course  cannot  be  considered  as  stronger 
in  favor  of  the  actual  regeneration  of  all  the  baptized  than  the 
declaration  contained  in  this  prayer. 

After  a  review  of  these  passages,  then  coupled  with  a  know- 
ledge of  Bucer's  views,  it  is  surely  impossible  for  the  most  scep- 
tical opponent  of  the  hypothetical  principle  of  interpretation  to 
deny  any  longer  its  applicability  to  Services  so  constructed; 
and  that  our  own  were  drawn  up  on  this  principle.* 

But  the  evidence  derived  from  this  Cologne  Service  is  of  so 
much  importance,  that,,  to  prevent  any  doubts  as  to  its  testi- 
mony, I  shall  add  here  some  extracts  from  other  parts  of  the 
work  in  which  it  occurs,  showing  the  views  inculcated  in  that 
work  itself,  on  the  doctrine  of  regeneration.t  And  we  shall 
thereby  see  that  Archbishop  Laurence,  when  quoting  the  Ser- 
vice which  seemed  to  him  to  favor  his  views,  cannot  have  made 
himself  acquainted  with  the  doctrine  maintained  even  in  the 
context  of  what  he  quotes. 

"We  cannot  enter  into  the  kingdom  of  God  except  we  be  born  again. 
(John  iii.)  And  this  regeneration  consisteth  not  in  mortal  seed,  but  in 
immortal  seed,  and  everlasting,  that  is  to  say,  in  the  word  of  God,  who 
liveth  and  abideth  for  ever  as  Peter  witnesseth.  .  .  .  Seeing  then  the  bcitin- 
ning,  the  middle,  and  the  end  of  our  new  life,  that  is  to  say  our  regeneration 


*  Various  other  pnssages  might  be  pointed  out  showing  the  way  in  which  our 
Baptismal  Service  has  been  borrowed  from  the  Cologne.  Thus,  for  instance  the 
prayer,  "  Almighty  and  everlasting  God,  heavenly  Father,  we  give  thee  humble 
thanks,"  «fec.  occurs  verbatim  in  the  Cologne  Liturgy.  ^And  these  coincidences 
show  that  what  is  similar  to  the  Form  of  Luther  in  our  Liturgy  was  derived  to 
US  through  the  Cologne  Liturgy. 

t  The  English  is  from  the  English  edition  of  1548  above  mentioned,  with 
the  spelling  modernized ;  and  references  are  given  to  the  Latin  edition  of  Bonne 
b  1646. 


446  ^  EFFECTS    OF    BAPTISM    IN    INFANTS. 

into  the  said  life,  the  increase  of  it  and  victory  against  Satan,  standeth  in 
God's  words,  the  feeders  of  congregations  may  easily  see,  into  what  danger 
of  God's  wrath  they  run,  if  any  he  not  •partakers  of  this  regeneration  through 
their  negligence.  .  .  .  Wherefore  they  that  have  this  office  must  ever  with  all 
diligence  continue  in  reading^  doctrine^  prayer^  and  other  exercises  spiritualP 
(fol.  14.) 

"  For  by  reason  of  original  sin  all  men  are  born  under  the  wrath  of  God, 
and  tyraimy  of  the  devil.  Wherefore  if  God,  to  show  us  his  just  judgment, 
leave  the  children  of  the  ungodly  in  the  power  of  Satan,  and  therefore 
through  their  own  mischievous  acts  bring  upon  themselves  so  horrible 
punishments,  that  the  very  world  perceiveth  the  ungodliness  of  the  parents 
to  be  punished  in  the  children  also,  yet  no  wrong  is  done  to  those  children, 
neither  is  God  to  be  accused  of  iniquity,  seeing  that .  they  be  evil,  and  the 
children  of  wrath  by  nature,  to  whom  God  can  owe  nothing  but  everlasting 
punishment.  So  if  God  through  his  unspeakable  mercy  in  Christ  Jesu, 
deliver  through  his  Son  the  children  of  them  that  loved  him,  from  all  per- 
dition, whereunto  they  were  born,  and  adorn  them  with  excellent  godliness 
through  the  gift  of  his  Spirit,  and  so  heap  so  many  benefits  upon  them,  that 
every  godly  man  may  easily  judge  that  in  them  both  their  own  and  their 
parents'  godliness  is  recompensed,  and  that  it  is  declared,  how  dear  they 
were  to  God ;  the  unmeasurable  goodness  of  God  ought  to  be  embraced, 
and  magnified  therein,  and  therefore  God  is  more  to  be  loved,  and  his  word 
to  be  received  more  desirously,  but  the  unsearchable  judgments  of  his 
mercy  ought  not  to  be  sought  out,  the  deep  bottom  of  his  goodness  must  not 
be  pored  into,  much  less  ought  we  to  blame  this  his  so  great  bounteousness, 
who  doeth  with  his  own  as  pleaseth  him."  (fol.  22,  23.) 

"  The  visible  Church  of  God  in  this  life,  is  a  company  of  persons  truly 
believing  the  word  of  God  delivered  unto  us  by  Christ  and  the  Apostles, 
and  of  persons  born  again  through  the  Holy  Ghost.  In  which  company 
many  abide  in  this  life  not  born  again,  having  sins  against  their  conscience, 
and  yet  consenting  in  doctrine  and  true  use  of  the  Sacraments.  As  in  Paul's 
time  there  were  at  Corinth,  and  in  other  places  among  Christians,  both 
godly  men  having  the  Holy  Ghost,  and  also  some  that  sinned  agamst  their 
conscience,  which  nevertheless  spake  not  against  the  true  doctrine  and  right 
use  of  the  Sacraments,  but  took  them  with  other  in  the  congrLj;ation.  And 
it  is  received  by  custom,  that  the  godly  be  called  the  quick  n.cmbers  of  the 
Church,  and  the  ungodly  the  Church's  dead  members."  (fol.  101.) 

This  last  passage  was  particularly  objected  to  by  the  divines 
of  Cologne  in  their  "  Antididagma,''*  published  in  answer  to 


•  Antididagma,  seu  Christianc  et  Catholicaj  Religwuis  per  Rev.  ct  Illustr. 
dominos  Canonicos  Motropolitanse  Ecclesim  Colon,  propugnatio,  adversus  librum 
qnendam  universis  Ordinibus  seu  Statibus  Dicecesis  ejusdem  nnpcr  Bonnae  titulo 
Reformationis  exhibitum,  ac  postea  (mutatis  quibusdam)  Consultorise  delibera- 
tionis  nomine  impressum,  (be.    Colon.  1644.  fol. 


EFFECTS   OF   BAPTISM    IN    INFANTS.  447 

the  work  from  which  I  have  been  quoting.  And  the  reply  of 
Bucer  (given  in  his  "  Defensio,"*)  to  the  objection,  is  so  clear 
iand  decisive  a  proof  of  his  views,  and  otherwise  so  valuable, 
that  I  shall  here  add  it. 

"  First  of  all  they  oppose  the  description  of  the  Church  laid  down  in  the 
'Book  of  Reformation,'  namely,  that  the  visible  Church  of  God  is  an 
assembly  of  those  who  truly  believe  the  word  of  God  delivered  to  us  by 
Christ  and  his  Apostles,  and  are  regenerated  by  the  Holy  Spirit :  in  which 
assembly  many  remain  in  this  life  not  born  again,  having  sins  against  their 
conscience,"  &c. 

,  ''The  Adversaries  find  fault  with  this  description,  first  in  that  they  say, 
that  it  includes  only  the  living  members  of  the  Church ;  nay  that  it  is  more 
properly  a  description  of  that  invisible  Church. 

"The  answer. 

'•  That  description  which  is  given  in  the  Book  is  taken  verbatim  from  the 
Holy  Scriptures ;  and  therefore  cannot  be  blamed  by  any  one.  For  the  Holy 
Spirit  says, '  that  the  true  Church  is  the  Body  of  Christ,'  that  is,  'the  con- 
gregation of  those  who  live  in  Christ,  and  Christ  in  them,  of  whom  he  is 
the  Head,  and  they  his  living  members,  flesh  of  his  flesh,  and  bone  of  his 
bones.'  Ephes.  4  &  0.  But  only  those  that  are  born  again  are  such. 
And  the  Lord  refers  to  this  Church  only  when  he  says,  Matth.  16,  'Upon 
this  rock  will  I  build  my  Church,  and  the  gates  of  hell  shall  not  prevail 
against  it.'  But  certainly  whoever  aYe  not  born  again,  over  them  the  gates 
of  hell  yet  rule.  This  Church  is  the  only  flock  of  Christ,  and  the  congre- 
gation of  those  sheep  of  Christ,  '  which  know  him  and  his  voice,  and  follow 
him,'  John  1 0.  And  what  need  is  there  to  quote  many  passages  of  Scripture  ? 
Since  we  confess  in  the  Apostles'  Creed,  which  is  the  compendium  and  sum 
of  Scripture,  'that  we  believe  the  Holy  Church,'  that  is,  '  the  congregation 
and  commiuiionof  saints.'  '  But  no  one  is  holy,  but  he  who  lives  in  Christ, 
and  is  sanctified  by  his  Spirit.  But  they  who  are  not  regenerate,  such 
have  not  the  Spirit  of  Christ,  and  are  not  Christ's.'  Rom.  8.  Wherefore 
neither  are  they  of  the  Church  and  Body  of  Christ,  although  in  this  life 
they  are  mingled  with  the  faithful  in  external  communion  of  doctrine  and 
the  sacraments,  as  chaff"  with  the  wheat. 

"  The  definition  of  the  Church  taken  from  the  Holy  Scriptures. 

"  From  these  and  all  the  other  passages  of  Scripture  respecting  the 

Church  of  Christ,  any  Christian  man  may  clearly  perceive,  that  Hply 

j  Scripture  gives  the  title  of  the  true  Church  of  Christ  to  nothing  else  than 


*  Constans  Defensio  ex  S.  Scriptura  et  vera  CathoUca  doctrina  atque  obser- 
vatione  Universalis  Christianse  EccIesiiB  Deliberationis  de  Christiana  Reforma- 
tione,  quam  Rev.  <tc.  Hermannus  Archiep.  Colon.  Ac.  jam  ante  publicavit 
Anctore  D.  Martino  Bucero.  Nunc  primum  e  MS.  Buceri  in  lucem  editua. 
Genev.  1613.  4to. 


448  EFFECTS    OF   BAPTISM   IN   INFANTS. 

the  congregation  of  those  that  are  born  again  :  with  whom  nevertheless,  in 
this  life,  by  external  communion  and  communication,  are  mingled  also  those 
that  are  not  born  again. 

''  This  Church  is  also  a  visible  Church :  for  since  it  is  the  congregation 
of  the  faithful,  and  the  faithful  may  easily  be  discerned,  as  those  who  still 
live  in  this  world,  although  they  are  not  of  this  world,  it  follows,  that  this 
Church  may  be  seen  and  easily  known,  namely  by  its  fruits,  to  wit,  the  true 
confession  of  Christ  and  communication  with  all  the  members  of  Christ  in 
the  word  the  sacraments  and  discipline. 

'• '  The  world  truly  knows  them  not,  since  neither  did  it  know  God,'  1 
John  3.  Nor  can  the  faithful  behold  any  one's  heart.  'For  man  sees  those 
things  that  are  without,'  says  Samuel,  '  but  God  beholds  the  heart,'  1  Sam. 
xvi.  Further,  Christians  ought  not  to  judge  any  one  rashly  and  before  the 
time,  until  the  time  when  '  the  Lord  shall  bring  to  light  the  hidden  things 
of  darkness  and  make  manifest  the  counsels  of  the  hearts.'  1  Cor.  iv.  Yet 
nevertheless  Christians  can  so  recognize  each  other  by  the  fruits  of  faith, 
as  to  know  where  to  find  the  Church  of  Christ,  and  with  whom  they  ought 
to  keep  up  Christian  communication,  and  with  whom  they  ought  not. 
'Good  and  bad  works  are  partly  manifest  beforehand,  partly  are  made 
known  by  the  judgment,  and  cannot  be  hid.'  1  Tim.  v.  Wherefore  when 
the  Book  describes  the  Church  to  be  the  congregation  of  those  who  truly 
believe  God,  it  describes  not  the  invisible  but  the  visible  Church  of  Christ, 
Therefore  the  objection  of  the  adversaries  is  only  an  empty  calumny. 

"  Further,  under  that  description  are  comprehended  not  only  the  living, 
as  the  adversaries  cavil,  but  al^o  the  dead  members,  which  are  yet  mingled 
in  external  communion  with  the  living.  For  it  is  expressly  laid  down :  '  In 
which  assembly  many  remain  in  this  life  not  born  again,  having  sins  against 
their  conscience.'  But  just  as  Holy  Scripture,  so  also  this  description  of  the 
Book  of  Reformation  comprehends  members  of  the  Church  of  both  kinds, 
and  that  in  terms  that  make  a  distinction  between  them,  according  as  also 
they  differ,  as  fair  as  possible,  from  one  another.  For  those  alone  that  are 
born  again  are  the  true  sons  of  God,  the  true  flock  and  congregation  of 
Christ,  as  has  been  proved  from  Holy  Scripture.  But  since  also  those  not 
born  again  are  in  external  communion  with  those  that  are  born  again,  by  a 
false  show  before  men,  by  the  word,  the  sacraments  and  discipline,  therefore 
the  Book  adSed,  '  In  which  assembly  many  remain  that  are  not  born  again. 

"  But  as  to  what  the  Adversaries  object, — '  That  these  words  are  con- 
trary to  those  that  precede  them,  for  if  the  Church  is  the  congregation  of 
those  only  who  truly  believe  the  word  of  God,  and  are  regenerated,  how 
can  many  be  and  remain  in  that  same  Congregation  who  are  not  regenerated 
— agaiitthe  Adversaries  do  not  deal  faithfully.  For  the  Book  of  Reformatioa 
has  not  the  word  (only,)  but  that  is  added  by  themselves.  And  even  if  it 
had  added  this  word,  yet  it  would  not  have  laid  down  or  uttered  anything 
contradictory.  For  these  two  speeches,  tliat  the  true  Church  and  Body  of 
Christ  is  the  congregation  only  of  those  born  again  and  the  living  members 
of  Christ,  and  that  nevertheless  there  remain  in  that  assembly  those  that 


EFFECTS    OF    BAPTISM    IN    IFFANTS.  449 

are  not  born  again,  are  quite  reconcileable  with  each  other :  since  it  is 
evident,  that  Scripture  uses  this  phrase  (to  be  and  remain  in  the  Church) 
in  two  senses :  one  of  which  is  according  to  the  judgment  of  man,  the  other 
according  to  the  judgment  of  God."  ' 

And  after  quoting  some  Scriptural  proofs,  he  adds, — 

"In  the  same  way  the  Lord  says  also,  John  15,  'Every  branch  in  me 
that  beareth  not  fruit  he  taketh  away.'  Likewise,  '  He  that  abideth  in  me, 
and  I  in  him,  the  same  bringeth  forth  much  fruit.  If  any  man  abide  not  in 
me,  he  is  cast  forth,  &c.'  By  which  words  the  Lord  shows  a  double  mode 
of  remaining  in  him.  One,  by  which  the  man  always  brings  forth  fruit  : 
such  are  born  again  in  the  Lord.  The  other,  by  which  a  man  brings  forth 
no  fruit  at  all,  which  is,  to  be  in  the  Lord  only  apparently  and  before  men, 
not  in  truth  and  before  God. 

"  From  all  these  things  it  is  clear,  that  the  true  Church  of  Christ  is  the 
congregation  of  those  only  that  are  born  again.  For  they  who  are  not 
regenerate,  such  are  not  Christ's,  and  therefore  are  not  of  his  Church.  Yet 
nevertheless,  before  men,  and  so  far  as  relates  to  the  external  co-participation 
of  the  Church,  the  profession  of  Christ  aiid  the  use  of  the  Sacraments,  there 
are  and  remain  among  that  body  of  persons  born  again  some  also  that  are 
not  regenerate. 

-W  tF  *  *  tP  ^  w 

"  The  blessed  Apostle  Paul,  when  he  commended  the  Churches  to  the 
Ephesian  elders,  although  he  well  knew,  that  it  might  be  that  among  them 
some  that  were  not  born  again  might  lie  concealed,  yet  nevertheless  he 
applies  the  word  'Church'  strictly  to  those  alone  that  were  born  again, 
when  he  says,  '  Give  heed  therefore  to  yourselves  and  to  all  the  flock  over 
which  the  Holy  Ghost  hath  made  you  overseers,  to  feed  the  Church  of  God 
■which  he  hath  purchased  with  his  own  blood.' 

"  He  treats  the  matter  also  in  a  similar  way,  when  he  writes  to  Timothy, 
wid  enjoins  upon  him  the  right  performance  and  administration  of  the  Epis- 
copal office  in  the  Church.  '  These  things  I  write  to  thee,'  he  sa^s,  '  hoping 
to  come  unto  thee  shortly.  But  if  I  tarry  long,  that  thou  mayest  know  how 
thou  oughtest  to  behave  thyself  in  the  house  of  God,  which  is  the  Church  of  the 
living  God,  the  pillar  and  ground  of  the  truth.' 

"  But  certainly  to  be  purchased  with  the  blood  of  Christ,  to  be  the  flock 
and  house  of  God,  the  pillar  and  ground  of  the  truth,  that  belongs  properly  to 
the  regenerate  alone?^* 


*  •'  Primum  omnium  oppugnant  descriptionem  Ecclesias  propositam  in  Libro 
Reformationis,  nempe  quod  visibilis  Eccles^ia  Dei  sit  oongregatio  illorum,  qui  ver- 
bum  Dei  nobis  per  Christum  et  Apostolos  commendatum  veraciter  credunt,  et 
per  Spiritum  S.  sunt  regenerati :  in  quo  coBtu  multi  manent  in  hac  vita  non  retMti, 
habentes  peccata  contra  conscientiam ."  <fcc. 

"  Hanc  descriptionem  repreheaduat  Adversarii  primum  in  eo  qudd  dicunt, 

29 


Isa  EFFECTS  OF   BAPTISM   IN  JNFANTS. 

These  passages,  then,  clearly  show,  that  Bucer  was  far 
enough  from  intending  to  imply,  by  his  expressions  in  the 
Cologne  Liturgy,  that  regeneration  always  takes  place  in  in- 
fants at  their  baptism. 

Nevertheless,  considering  the  true  nature  and  purpose  of 


illam  viva  tantum  Ecclesiae  membra  complecti :  imo  verius  esse  descriptionem 
invisibilis  illius  Ecclesise.  _  |9 

"  Responsio.  a 

"  Descriptio  ilia  quno  Iiabetur  in  Libro  est  ex  S.  Scripturis  ad  verbum  desumpta, 
quare  a  iiemine  vituporari  potest.  Eteuim  Spiritus  S.  dicit,  '  veram  Ecclesiam 
Dei  esse  Corpus  Christi,'  hoc  est,  '  congregationem  illorum  qui  in  Christo  vivunt, 
et  Christus  in  ipsis,  quorum  ipse  caput  est,  illi  vero  viva  ejus  membra,  caro  da 
came  ejus,  et  os  de  ossibus  ejus.'  Ephes.  4  et  5.  Tales  vero  sunt  soli  renati. 
Et  banc  tantum  Ecclesiam  intelligit  Dominus  cum  inquit,  Matth.  16,  'Super 
banc  petratn  aediScabo  Ecclesiam  meam,  et  portae  inferorum  non  praevalebunt 
illi.'  Jam  vero  quicumque  renati  non  sunt,  illis  dominantur  adhuc  porta;  in- 
ferorum. HiEC  Ecclesia  est  unicus  grex  Christi  et  congregatio  illarum  ovium 
Christi,  '  quee  ipsum  et  vocem  ejus  agnoseunt,  eumque  sequuntur.'  Joan.  10. 
Et  quid  opus  est  multarum  Scripturarum  citatione  ?  Cum  fateamur  in  symbolo 
Apostolico,  quod  compendium  est  et  summa  Scripturse,  '  nos  credere  sanctam 
Ecclesiam,'  hoc  est,  '  congregationem  et  communionem  sanctorum.'  '  Nemo  autem 
sanctus  est,  nisi  qui  vivit  in  Christo,  et  per  Spiritum  ejus  sanctificatus  est.  Qui 
vero  regenerati  non  sunt,  ii  Spiritum  Christi  non  habent  et  non  sunt  Christi.' 
Rom.  8.  Quare  neque  sunt  de  Ecclesia  et  corpore  Christi,  etiamsi  in  externam 
communionem  doctrinse  et  sacramentorum  fidelibus  sint  in  hac  vita  admixt^ 
qaemadmodum  palesB  tritico. 

"Definitio  Ecclesia  sumpta  ex  S.  lAteris." 

********* 

"  Ex  his  et  omnibus  aliis  Scripturis  de  Ecclesia  Christi,  quivis  Christianus 

liqoido  cognoscere  potest,  S.  Scripturara  nihil  aliud  vocare  veram  Ecclesiam 

Christi,  quam  covgregationem  renatorum  :  quibus  tamen  in  hac  vita  per  extemam 

eonversionem  [  ?  conversation emj  et  communicationem  admixti  sunt  etiam  non 

RENATI. 

"  HiEC  Ecclesia  est  etiam  visibilis  Ecclesia :  cum  enira  sit  congregatio  fidelium, 
fideles  autem  facile  cerni  possint,  ut  qui  adhuc  in  hoc  mundo  vivunt,  etiamsi  de 
tuundo  non  sint,  consequitur,  banc  Ecclesiam  videri  facilfeque  agnosci  posse,  nempe 
ex  fructibus  ejus,  vera  videlicet  confessione  Christi,  et  communicalione  cum 
omnibus  membris  Christi  in  verbo  Sacramentis  et  disciplina. 

'• '  Mundas  quidem  non  novit  illis,  siquidem  nee  Deum  novft.'  1  Joan.  8. 
Nee  possunt  fideles  cuju.squam  cor  intueri.  'Homo  etenim  videt  ea  quae  foris 
mint,'  inquit  Samuel, '  Deus  autem  inspicit  cor.'  I  Sam.  16.  Adhsec  non  debent 
Oliristiani  quemquam  temere  et  ante  tcmpus  judicare,  quoad  usque  '  Dominus 
abscondita  tenobrarura  illuminabit,  et  manifestabit  consiiia  cordium.'  1  Cor.  4. 
Nihilominus  tamen  possunt  Christian!  se  inviccm  ex  fructibus  fidoi  ade6  cognos- 
cere, ut  sciant  ubi  Ecclesiam  Christi  invenire,  et  cum  quibus  communicationem 
Cbristr  oervare  i1.'b"r\nt,  cum  quibus  ver6  non  item.  '  Bomx  et  mala  opera  partim 


EFFECTS    OF    BAPTISM    IN    INFANTS.  451 

this  rite,  as  it  operates  in  the  true  children  of  God,  he  in  the 
same  work  uses  such  language  as  the  followinf^. 

■•  It  must  needs  be  that  they  playily  know  not  the  gospel  of  Christ,  and 
communion  of  saints  ....  whosoever  they  be  that  will  not  have  our  infants 


antea  manifesta,  partini  per  judicium  cogiioscuntur,  et  occultari  non  possunt.'  1 
Timoth.  5.  Quapropter  cum  Ecclesiam  Liber  describat  esse  congregationem 
vere  credentium  Deo,  non  invisibilem  sed  visibilera  Ecclesiam  Christi  describit. 
Est  igitur  Advcrsariorum  objectio  nihil  aliud  nisi  inanis  calumnia. 

"  Adhffic  sub  ilia  descriptione  non  viva  tantum,  ut  Adversarii  cavillantur,  sed 
etiam  mortua  membra,  quee  vivis  adhuc  in  externa  communicatione  admixti  sunt, 
coinprebenduntur.  Express^  enim  positum  est;  In  quo  cojtu  multi  manent  in 
liac  vita  non  renati,  habentes  peccata  contra  conscieutiam.  Sed  quemadmodum 
S.  Scriptura,  ita  etiam  hfec  Libri  Reformationis  descriptio  utriusque  generis 
membra  Ecclesiae  comprehendit,  idque  distincte,  sicut  etiam  maximo  a  se  invicem 
discrimine  distant.  Soli  enim  renati  sunt  veri  filii  Dei,  verus  rjrex  Christi  et 
congregaiio,  quemadmodum  ex  S.  Scriptura  probatum  est.  Quare  ponitur  in 
Libro,  Ecclesiam  Dei  coetum  renatorum.  Quoniam  vero  etiam  non  renati  falsa 
coram  hominibus  specie  cum  renatis  extcrne  communicant,  in  verbo,  Sacramentis, 
et  disciplina,  ideo  Liber  apposuit,  In  quo  coetu  multi  manent  non  renati. 

"  Quod  vero  Adversarii  objiciunt :  Hire  verba  praecedentibus  esse  contraria, 
ri  enim  Ecclesia  sit  congregatio  illorum  tantum  qui  verbo  Dei  veraciter  credunt, 
Buntque  regenerati,  quomodo  possunt  in  eadem  ilia  congregatione  esse  etmaneie 
plurimi,  qui  non  sunt  regenerati, — rursus  non  fidelit^r  agunt  Adversarii.  Liber 
enim  Reformationis  vocabulum  (tantum)  non  habet,  sed  ab  ipsis  appositum  est. 
Et  quamvis  etiam  banc  vocem  addidisset,  nihil  tamen  posuisset  aut  dixisset  con- 
trarium.  Nam  hae  duie  locutiones,  quod  vera  Ecclesia  et  corpus  Cliristi  sit 
congregatio  tantum  renatorum  et  vivorum  memborum  Christi,  et  quod  nihilominus 
in  isto  ccetu  maneant,  qui  regenerati  non  *«»i^juxta  se  invicem  optimfe  consistere 
possunt :  quandoquidem  constat,  Scripturam  hunc  loquendi  modum  (In  Ecclesia 
esse  et  manere)  duplici  sensu  usurpare :  quorum  alter  est  secundum  judicium 
humanum,  alter  secundum  judicium  Dei." 

♦  **»»»»** 

'•Eodem  modo  dicit  Dominus  etiam  Joan.  15.  '  Omnem  palmitem  in  me  non 
ferentem  fructum  toUit.'  Item, '  Qui  manserit  in  me,  et  ego  in  eo,  hie  fert  fructum 
nuiltum.  Si  quis  in  me  non  manserit,  ejectus  est  foras,'  <tc.  Quibus  verbis 
Doniinu?  geminam  manendi  in  se  rationem  ostendit.  Unam,  per  quam  homo 
perpetuo  fert  fructum:  tales  sunt  renati  in  Domino.  Alteram,  qua  homo  nuUos 
omnino  fructus  profert,  quod  est  tantum  in  speciem,  et  coram  hominibus  in 
Domino  esse,  non  in  veritate  et  coram  Deo. 

•♦  Ex  his  hominibus  [omnibus]  perspicuum  est,  veram  Ecclesiam  Christi  esse 
congregationem  tantum  renatorum.  Nam  qui  regenerati  non  sunt,  ii  non  sunt 
Christi,  atque  idcirco  neque  de  Ecclesia  ejus.  Nihilominus  tamen  sunt  et  manent 
inter  istos  renatos  coram  hominibus,  et  quantum  ad  extemam  Ecclesiae  communi- 
cationem  pertinet,  professionia  Christi  et  usits  Sacramentonim,  etiam  non 
regenerati.  •^ 

I       •«  Beatus  Apostolus  Paulus,  ciim  presbyteria  Ephesinis  Ecx:lesias  cninmendabat. 


452  EFFECTS    OF    BAPTISM    IN    INFANTS. 

to  be  purged  from  sins  with  the  Sacrament  of  Regeneration,  and  to  be 
planted  in  the  Church  of  God,  seeing  that  it  behoved  infants  of  the  old 
people  to  be  sanctified,  and  planted  into  the  body  of  Christ  which  is  the 
Church,  with  that  Sacrament  that  God  then  gave  them  for  this  purpose. 
For  why  should  our  infants  pertain  less  to  the  kingdom  of  God  than  theirs, 
seeing  that  through  Christ  we  be  grafted  in  the  holy  root  of  that  people,  and 
made  partakers  of  the  blessed  fatness  of  this  olive.  (Rom.  xi.)  Furthermore 
we  have  given  unto  us  a  mightier  spirit.  (Rom.  viii.)  But  we  be  gotten  in 
sins,  as  well  as  the  Jews,  and  have  need  to  be  delivered  from  sins  through 
Christ,  and  so  be  brought  unto  the  life  of  God,  and  that  in  Christ's  Church, 
FoT  there  is  not  salvation  without  the  Church,  where  neither  the  Word  nor 
Sacrament  is.  Infants  then  must  be  planted  into  the  Church,  and  we  must 
give  them  the  sign  that  witnesseth  that  the  promise  pertaineth  unto  them. 
And  forasmuch  as  in  this  time  the  Gospel,  the  grace  of  God,  and  redemption 
of  Christ  be  more  clearly  and  effectuously  exliibited  and  preached  in  the 
Church  both  with  words  and  Sacraments,  than  among  the  old  people,  every 
man  surely  being  rightly  warned  hereof,  except  he  be  a  very  vingodly  person, 
shall  acknowledge  that  our  infants  also  must  be  washed  from  sins  by  bap- 
tism, which  is  the  Sacrament  of  Regeneration,  and  that  they  must  be  planted 
in  Christ  our  Lord,  in  his  Church,  in  which  Church  Christ  worketh  through 
his  Word  and  Sacraments,  as  Paul  saith  that  Christ  loveth  the  congregation, 
and  gave  himself  for  it,  to  sanctifyit,  and  cleanse  it,  with  the  laver  of  water, 
&c.  He  describeth  not  the  congregation  without  signs,  and  without  the  word. 
Wherefore  he  saith  also  in  another  place,  One  body,  one  Spirit,  one  Lord, 
one  faith,  one  baptism.  Which  things  surely  do  testify,  that  they  which 
pertain  to  the  congregation^  be  planted  into  the  same  with  some  outward 
sign  also."*)  fol.  145.— iaf.  fol.  65.) 

"  Baptism  is  a  Sacrament  of  Regeneration,  whereby  we  be  planted  and 
incorporated  into  Christ  the  Lord,  and  be  buried  into  his  death,  and  put  on 
the  same,  and  be  made  through  him  the  sons  and  heirs  of  God."  (fol.  153. — 
Lat.  fol.  68.) 


quamvis  probe  sciret,  fieri  posse  ut  in  eis  nonnulli  etiam  non  renati  laterent, 
nihilominas  tamen  Ecclesiee  vocabulum  ad  solos  rcnatos  proprife  refert,  ciim 
inquit,  '  Attendite  igitur  vobis  et  cuncto  gregi,  in  quo  vos  Sp.  S.  posuit  Episcopos 
ad  regendam  Ecclesiam  Dei,  quara  acsivit  [acquisivit]  sanguine  suo.' 

•'  Ad  eundcm  modum  facit  etiam,  cum  ad  Timotheum  scribit,  eique  munus 
Episcopale  rit6  in  Ecclesia  obeundum  et  administrandum  imponit.  '  Hicc  scribo 
tibi,'  inquit,  *  sperans  fore  ut  veniam  ad  te  cito.  Quod  si  tardius  venero,  ut  noris 
quomodo  oporteat  in  domo  Dei  versari,  quro  est  Ecclesia  Dei  viventis,  columna 
ct  Btabilimentum  veritatis.' 

"  Jam  ver6  per  eanguinem  Christi  acquisitum  esse,  gregera  et  domum  Dei 
esse,  columnam  et  Btabilimentum  veritatis,  id  regeneratis  tantiim  propni 
convenit.     (Buceri  Constans  Defensio,  &c.  pp.  105-109.     See  also  pp.  110-112.) 

*  Quae  certe  tcatantur,  hos  qui  ad  Ecclesiam  pertinent,  signo  etiam  aliquo 
extenio  Ecclesiie  insertos  esse. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  453 

But  it  is  through  faith  that  the  Sacraments  are  held  to  be 
thus  efficacious. 

"  They  [the  Anabaptists]  withdraw  [i.  e.  detract,  "  detrahunt  Sacra- 
mentis"]  from  the  Sacraments,  which  they  will  to  be  nothing  else,  than 
outward  signs  of  our  profession  and  fellowship,  as  the  badges  of  Captains  be 
in  war,  they  deny  that  they  be  works  and  ceremonies  instituted  of  God  for 
this  purpose,  that  in  them  we  should  acknowledge,  embrace,  and  receive 
ihrough  faith  the  mercy  of  God,  and  the  merit  and  communion  of  Christ, 
and  that  God  worketh  by  these  signs,  and  exhibiteth  unto  us  \it  should  be, 
unto  believers]  the  gifts  in  deed,  which  he  oifereth  with  these  signs."*  (fol. 
142.— Lat.  fol.  64.) 

And  the  views  under  the  influence  of  which  th.e  Baptismal 
and  other  Services  in  this  Cologne  Liturgy  were  drawn  up  as 
they  are,  seem  to  me  plain  from  other  parts  of  the  work, 
especially  from  the  remarks  on  the  subject  "  Of  Christian 
Prayer." 

"  This,"  it  is  said,  "  is  to  pray  truly  in  the  name  of  Christ,  neither  can 
it  be  but  that  we  shall  be  heard,  as  often  as  we  pray  with  such  a  mind  and 
^uch  a  sure  confidence,  as  John  witnesseth.  (1  John  v.)  This  is  the  trust 
that  we  have  towards  God,  that  if  we  shall  ask  a  thing  according  to  his  will, 
he  heareth  us,  &c.  Therefore  the  preachers  shall  declare  to  the  people 
diligently,  what  a  great  sin  doubting  in  prayer  is.f  For  seeing  that  our 
prayer  hath  the  promise  of  God  laid  before  it,  it  followeth,  that  he  which 
doubteth,  whether  he  be  heard  or  no,  doubteth  also  whether  God  be  true, 
whether  he  perform  the  thing  that  he  proraiseth.  And  there  can  be  no 
greater  shame  done  to  God,  than  if  we  doubt  whether  he  be  true.  And 
therefore  the  prayer  of  a  man  that  doubteth  can  obtain  nothing,  as  James 
teacheth.  He  that  doubteth  is  like  the  waves  of  the  sea,  which  be  tossed 
with  the  winds.  Let  not  a  doubting  man  think,  that  he  shall  receive  any- 
thing of  the  Lord."  (fol.  109,  110.— Lat.  fol.  48,  49.) 

And  hence  we  see  the  meaning  of  those  words  in  the  Bap- 
tismal Service,  which  have  been  transferred  almost  verbatim 
to  our  own,  where  the  minister,  addressing  "  the  parents, 
godfathers,  and  kinsfolk,"  says,' — 

"  Ye  have  renounced  Satan  and  the  world,  ye  have  confessed  the  faith  of 
Christ,  and  ye  have  promised  obedience  to  Christ,  and  the  congregation,  and 
ye  have  required  of  God  the  Father,  that  for  his  Son's  sake,  our  Lord  Jesus 
Christ,  he  will  deliver  these  infants  from  the  kingdom  of  darkness,  and 


*  Deum  per  ha;c  in  animis  nostris  operari,  et  ea  qnse  his  signis  dona  offert, 
etiam  re  ipsa  prccstare  credentibus. 

t  Quantum  peccatum  sit  in  oratione  dubitatio. 


454  EFFECTS    OF    BAPTISM    IN    INFANTS. 

settle  them  in  the  kingdom  of  his  beloved  Son.  You  must  remember  these 
things,  and  doubt  nothing  but  that  we  shall  receive  all  these  things  that  we 
require,  if  we  believe.  Therefore  lifting  up  your  minds  unto  the  Lord,  appear 
ye  here  with  all  religion,  as  in  the  sight  of  Almighty  God,  the  Father,  the 
Son,  and  the  Holy  Ghost,  and  receive  ye  with  sure  faith  and  thanksgiving 
the  benefit  of  regeneration  and  adoption  into  everlasting  life,  of  the  one  God 
himself,  the  Father,  the  Son,  and  the  Holy  Ghost.  And  because  the  Lord 
liimself  commanded  us  to  baptize,  in  the  name  of  the  Father,  the  Son,  and 
the  Holy  Ghost,  undoubtedly  God  himself  baptizeth  our  infants,  cleanseth 
them  from  sins,  delivereth  them  from  everlasting  death,  putteth  upon  them 
his  own  righteousness,  and  givetk  them  life  eternal.  We  must  acknowledge 
with  true  faith,  and  ever  magnify  these  exceeding  benefits  of  God."  (fol. 
165.— I/i?.  fol.^74.) 

The  words  which  I  have  put  in  italics  in  the  latter  part  of 
this  passage,  are  necessarily  only  the  language  of  charitable 
hope,  and  such  therefore  is  the  meaning  of  the  context,  i  need 
hardly  remind  the  reader  of  the  similar  language  in  our  own 
Service.  "  Dmibt  ye  not  therefore,  but  earnestly  believe,  that 
he  will  likewise  favourably  receive  this  present  infant,  that  he 
will  embrace  him  with  the  arms  of  his  mercy,  that  he  will 
give  unto  him  the  blessing'  of  eternal  life,  and  make  him  par- 
taker of  his  everlasting  kingdom^  Here  is  an  "  earnest 
belief"  inculcated  of  that  of  which  we  can  only  have,  as  it 
respects  the  mass,  a  charitable  hope. 

And  so  thoroughly  is  this  view  carried  out  in  the  Cologne 
Service,  that  a  declaration  is  required  from  the  Grodparents 
that  they  do  believe  what  this  exhortation  commends  to  their 
belief.     For  one  of  the  questions  put  to  them  is  this : 

"Out  of  this  confession  \i.  e.  the  Creed]  do  you  believe  that  the  Holy 
Ghost  will  be  your  Tcaehcr  and  Comforter,  and  the  Teacher  and  Comforter 
of  this  child,  and  that  you  be  the  true  members  [vera  membra]  of  the  body 
of  Christ  our  Lord,  and  of  his  Church,  and  that  this  child  by  baptism  shall 
be  a  true  member  of  Christ,  and  his  Church,  wherein  he  shall  have  remis- 
sion of  sins,  a  sure  hope  of  resurrection,  and  [of]  life  everlasting?  Answ. 
We  believe."  (fol.  162.— Laf.  fol.  72,  73.) 

And  so,  again,  in  the  Exhortation  it  is  said, — 

"  Therefore  through  baptism  we  determine  certainly,  that  we  are  accep- 
table unto  God  and  joined  unto  him  with  an  everlasting  covenant  of  grace, 
so  that  nothing  can  separate  tw  from  him  or  condemn  us."*  (fol.  159. — Lat, 
fol.  71.) 

*  "  Itaque  ex  baptismate  certo  statuimus,  nos  Deo  acceptos,  et  foedere  gratia 


EFFECTS    OF    BAPTISM    IN    INFANTS.  455 

These  words,  of  bourse,  cannot  apply  to  all  that  are  bap- 
tized. 

And  in  another  part  of  the  Service  there  is  added  a  prayer 
that  the  parties  that  present  the  child  may  be  enabled  to  exer- 
cise this  spirit  of  faith  and  t hanks g-ivijig-  as  to  the  spiritual 
benefit  conferred  upon  the  child  (a  prayer  which,  if  regenera- 
tion is  conferred  necessarily,  or  ex  opere  operato,  would  be 
most  improper,)  in  these  words, — 

"  Grant  us  also  that  after  Baptism  we  may  acknowledge  them  for  thy 
children,  and  members  of  the  body  of  thy  Son,  that  we  may  godly  bring 
fhem  up  in  the  fear  of  thee  unto  thy  glory,"  &c,  (fol.  166. — Lat.  fol.  75.) 

We  may  here  see,  then,  some  of  the  reasons  which  induced 
Bucer,  notwithstanding  the  view  he  held  as  to  the  doctrine  of 
election,  to  adopt  the  language  he  has  used  in  his  Baptismal 
Service.  "While  he  held  that  Grod  worked  according  to  his  own 
will,  he  also  held  that  secret  things  belong  unto  God,  but  those 
that  are  revealed  to  us;  and  therefore  that  we  are  bound  to 
put  our  faith  in  the  promises  of  Grod,  and  act  in  the  belief  that 
the  prayer  of  faith  will  be  heard.  ,And  it  is  the  want  of  a 
realizing  apprehension  of  the  view  of  Divine  truth  to  which 
such  doctrine  tends,  that  leads  theologians  of  a  different  school 
into  misapprehensions  as  to  the  real  meaning  of  the  expressions 
of  such  men  as  Bucer,  and  frequently  to  complaints  of  the 
ambiguity  and  self-contrariety  of  their  statements  ;  as  for 
instance,  Archbishop  Laurence,  in  the  work  I  have  just  quoted, 
complains  of  Calvin,  that  "no  man  perhaps  was  ever  less 
scrupulous  in  the  adoption  of  general  expressions,  but  perhaps 
no  man  adopted  them  with  more  mental  reservations,  than 
Calvin,"  (p.  375,)  an  observation  which  he  seems  to  think 
particularly  applicable  to  his  remarks  respecting  baptism.  (See 
pp.  263 — ^265.)  Had  he  read  more  of  Bucer,  he  would  have 
found  (as  we  have  seen)  precisely  the  same  course  adopted, 
and  as  the  Scriptural  one. 

It  appears  however  to  me  to  have  been  held  by  Bucer,  that, 


eempitemo  ei  conjunctos  esse,  adeo  ut  nihil  ab  ipso  aejungere  et  damnarc  poMtit." 
It  "will  be  observed,  that  the  former  part  of  this  sentence  was  quoted  by  Arch- 
bishop Laurence,  but  the  latter  part  (which  carries  the  meaning  too  fSar  to  aoeord 
with  the  Archbishop's  yiews)  omitted. 


^^  EFFECTS   OF    BAPTISM   IN   INFANTS. 

in  the  case  of  the  elect,  the  act  of  baptism  is  the  formal  act 
of  incorporation  into  the  true  mystical  body  of  Christ,  and  that 
consequently  a  spiritual  regeneration  may  be  truly  said  to 
take  place  in  it  in  such  cases.  It  is  also  clear,  however,  that 
he  (like  others)  sometimes  uses  this  word,  regeneration,  with 
reference  solely  to  an  inward  change  or  renovation  of  the 
mind  and  affections. 

The  testimony  of  this  Cologne  Liturgy,  then,  is  really  con- 
clusive of  itself  against  the  supposition  that  our  Baptismal 
Service  is  (to  say  the  least)  not  open  to  the  hypothetical  sys- 
tem of  interpretation.  I  put  the  argument  in  its  lowest  form^ 
as  sufficient  for  my  present  purpose.  But  I  think  that  any 
impartial  reader  will  have  no  hesitation  in  pronouncing,  that 
the  case  of  the  Cologne  Liturgy  proves  much  more  than  this; 
that  it,  in  fact,  demonstrates,  that  the  hypothetical  sense  wa» 
that  intended  to  be  affixed  to  our  Baptismal  Office  by  those 
who  drew  it  up. 

Whether  it  was  the  most  judicious  course  to  pursue,  and 
whether  all  the  reasons  that  seem  to  have  influenced  the  minds 
of  the  Reformers  in  adopting  the  phraseology  used  in  this  Ser- 
vice are  valid, — are  questions  which  I  do  not  feel  it  to  be  ne- 
cessary to  discuss.  My  present  object  is  to  point  out  the  facts 
of  the  case.  ^ 


CHAPTER  X. 

THE    DOCTRINE    OP   THE    CATECHISM   ON   THE    SUBJECT   OP   THIS 

WORK. 

The  same  theological  system  which  we  have  hitherto  found 
to  pervade  the  works,  both  public  and  private,  of  our  early 
divines,  is  of  course,  observable  in  the  Catechism  they  drew 
up  for  children.  And  the  discrepancy  between  their  theology 
and  that  of  the  larger  and  (politically  considered)  more  influ- 
ential portion  of  their  successors  after  the  lapse  of  about  half 
a  century,  that  has  caused  their  Liturgical  Services  to  be  mis- 
construed, has,  of  course,  had  the  same  effect  in  the  case  of 
the  Catechism.  The  argument  as  to  the  meaning  is  in  both 
cases  one  and  the  same.     And  the  proofs  stand  or  fall  together. 

Certain  words,  disconnected  from  the  known  sentiments  of 
the  men  to  whom  we  are  indebted  for  them,  are  appealed  to  as 
conclusive  in  favor  of  the  "High  Church"  doctrine  on  the 
subject.  The  argument  is  in  fact  very  similar  to  that  of  the 
Roman  Catholics  for  the  doctrine  of  transubstantiation  from 
the  words  "  This  is  my  body." 

It  is  only  necessary,  however,  to  go  to  the  works  of  our 
early  divines,  and  make  ourselves  acquainted  with  their  general 
theological  views,  to  see  that  such  an  interpretation  is  entirely 
contrary  to  their  doctrine.  The  phraseology  of  the  Catechism 
is  precisely  in  accordance  with  that  used  in  the  Baptismal 
Ojffices,  the  meaning  of  which  we  have  already  seen. 

As  in  the  Baptismal  Service  we  are  led  to  the  expression 
•f  our  presumptive  belief  that  the  child  baptized  is  accepted 
by  God,  so  in  the  Catechism,  the  child,  not  yet  arrived  at  tha 
years  of  responsibility,  is  taught  to  use  respecting  itself  the 
language  appropriate  to  one  who  has  been  so  accepted.     No 


458  EFFECTS    OF    BAPTISM    IN   INFANTS. 

one  really  conversant  with  the  views  and  phraseology  of  our 
early  divines  would  expect  any  other  language  to  be  put  into 
the  mouth  of  the  child.  Hence  the  child,  speaking  of  its  bap- 
tism, is  taught  to  say, — "Wherein  I  was  made  a  member  of 
Christ,  the  child  of  Grod,  and  an  inheritor  of  the  kingdom  of 
heaven." 

But  immediately  the  current  theology  among  our  divines 
began  to  change,  and  not  till  then,  these  words  were  fixed  upon 
as  containing  an  affirmation  that  every  child  necessarily  re- 
ceived at  its  baptism  th%  full  baptismal  blessing  of  spiritual 
regeneration  and  incorporation  into  the  true  Church  of  Christ. 

These  words  are  insisted  upon  as  a  dogmatical  declaration 
of  the  Church  as  to  her  views  on  the  effects  of  Infant  Baptism. 

I  shall  now  proceed,  therefore,  to  consider  the  meaning  of 
these  words,  as  shown  both  by  other  parts  of  the  Catecism  and 
by  contemporary  writings.  My  remarks  are  principally  directed 
to  this  passage,  because  it  alone  affords  any  plausible  ground 
for  saying  that  the  Catechism  is  opposed  to  the  view  I  am  here 
maintaining  of  the  doctrine  of  our  Church.  The  quotations 
sometimes  made  from  the  latter  part  of  the  Catechism,  (which 
was  added  after  the  Hampton  Court  Conference,  and  which, 
though  put  in  its  present  form  by  Overall,  is  chiefly  taken 
from  Nowell's  smallest  Catechism,)  are  entirely  and  obviously 
misapplied.  The  description  there  given  of  the  nature  of  a 
Sacrament,  as  consisting  properly  of  two  parts,  applies  as 
much  to  the  case  of  adults  as  to  that  of  infants ;  and  therefore, 
as  in  the  case  of  adults  both  Sacraments  may  be  administered 
without  being  accompanied  by  the  grace  of  the  Sacrament,  so 
no  evidence  can  be  adduced  from  the  nature  of  the  Sacrament 
of  Baptism  as  consisting  properly  of  two  parts,  to  prove  that 
all  infants  must  necessarily  have  received  both  parts  in  their 
baptism.  The  Sacrament  of  the  Lord's  Supper  consists  of 
two  parts,  but  "  the  wicked  "  (our  Article  tells  us)  "  are  in  no 
wise  partakers  of  Christ "  in  receiving  it,  but  only  "  eat  and 
drink  the  sig'n  or  Sacrament  of  so  great  a  thing."  And  so, 
though  baptism  has  properly  two  parts,  and  one  is  spiritual 
regenerating  grace,  an  infant  may  receive  it  and  yet  receive 
only  the  sign  or  sacrament  of  that  grace.  A  conclusive  argu- 
ment, no  doubt,  may  be  derived  from  these  passages  against 


EFFECTS    OF    BAPTISM    IN    INFANTS.  450 

those  who  affirm  that  the  Sacrament  of  Baptism  is  a  bare  and 
empty  sign,  to  which,  even  in  the  case  of  the  worthy  recipient, 
no  special  grace  is  attached  by  Divine  promise.  But  the  ques- 
tion as  to  the  character  and  qualifications  necessary  in  those 
who  receive  the  inward  grace  as  well  as  the  outward  sign  in 
baptism,  both  as  it  respects  adults  and  infants,  is  not  touched 
by  the  statements  here  made  as  to  the  nature  and  effects  of 
baptisin. 

The  only  passage,  then,  calling  for  explanation,  is  the  one 
I  have  already  quoted : — "  Baptism  therein  I  was  made  a 
member  of  Christ,  the  child  of  Grod,  and  an  inheritor  of  the 
kingdom  of  heaven."  And  from  this  passage  is  deduced  the 
doctrine  that  every  child  is  in  baptism  spiritually  regenerated ; 
born  again  by  a  new  and  spiritual  birth,  such  as  cannot  be 
repeated,  and  which  makes  a  man  a  spiritually  regenerate  man 
for  the  rest  of  his  life.  "Whatever  a  man's  conduct  may  be,  if 
he  was  baptized  in  his  infancy,  he  is  a  regenerate  man.  There 
may  never  be  from  first  to  last  any  faith  or  repentance  exerci- 
sed by  him.  But  nevertheless,  if  he  has  been  baptized  as  an 
infant,  all  this  must  be  predicated  of  him  to  the  end  of  his  life. 
Such  is  the  doctrine  maintained. 

Now  the  best  proof  of  the  sense  in  which  these  words  were 
used,  is  to  be  derived  from  other  works  of  the  same  period. 
But  I  must  first  observe,  that  the  Catechism  itself  supplies  us 
with  amply  sufficient  evidence  against  such  an  interpretation 
of  the  words  as  that  just  mentioned.  I  will  not  now  dwell  upon 
the  general  character  of  the  replies  put,  throughout,  into  the 
mouth  of  the  child,  as  appropriate  only  to  one  whose  mind  is 
in  the  condition  in  which  we  could  desire  it  to  be  ;  though  this 
fact  ought  to  be  carefully  observed.  For  instance,  when  the 
question  is  asked,  "  Dost  thou  not  think  that  thou  art  bound  to 
believe  and  do  as  thy  godfathers  and  godmothers  promised  for 
thee  at  thy  baptism,"  the  reply  is,  "  Yes,  verily,  and  by  Grod's 
help  so  I  will,"  &c ;  words  which  it  would  be  absurd  to  take 
as  affirmatory  of  the  state  of  mind  of  every  child,  and  the 
proper  subjects  (as  the  Bishop  of  Exeter  and  others  would 
make  the  Catechism)  of  dog^matical  inferences* 

*  From  such  passages  as  this  the  Bishop  of  Exeter  may  see  the  absurdities 


460  EFFECTS    OF   BAPTISM   IN   INFANTS. 

But  there  are  two  passages  in  the  Catechism  which  afford 
conclusive  evidence  on  the  subject. 

The  first  occurs  in  the  former  part  of  it,  and  was  in  the 
Catechism  as  originally  published,  and  shows  clearly  both  the 
doctrinal  views,  and  the  principle,  upon  which  the  Catechism 
is  constructed.  In  speaking  of  the  Holy  Grhost,  the  Catechu- 
men is  instructed  to  say,  "  who  sanctifieth  me  and  all  the  elect 
people  of  Grod;"  words  which  evidently  and  directly  teach 
him  to  regard  himself  as  one  of  "  the  elect  people  of  God." 
And  who  "  the  elect  pedple  of  God"  were,  in  the  view  of  our 
Reformers  and  early  divines,  can  haMly  be  a  question  with 
any  one  who  will  take  the  trouble  to  consult  their  writings. 
And  I  have  already  given  so  many  proofs  on  this  point,  that  I 
think  it  needless  to  add  to  them  here.  But  as  these  words, 
understood  in  such  a  sense,  obviously  supply  us  with  an  irre- 
sistible argument  in  favor  of  the  view  for  which  1  am  here 
contending,  I  would  direct  the  reader's  attention  to  two  con- 
temporary documents  of  public  authority  of  a  similar  kind, 
which  settle  the  question  beyond  dispute. 

The  first  is  the  Catechism  published  by  Cranmcr  himself 
in  1553,  called  Edward  YI.  Catechism,  as  having  been  issued 
by  his  authority.  To  the  question  respecting  the  Holy  Spirit, 
"  Cur  Sanctus  appellatur,"  the  reply  is  "  Non  tantum  ob  suam 
ipsius  sanctitatem,  sed  quod  per  eum  electi  Dei  et  membra 
Christi  sancta  efficiantur."  Or  as  it  is  expressed  in  the  English 
edition  ;  — "  Not  only  for  his  own  holiness ;  but  for  that  by  him 
are  made  holy  the  chosen  of  God  and  members  of  Christ^* 
Now  in  this  Catechism,  as  we  have  already  seen,t  the  "electi 
Dei,"  or  "chosen  of  God,"  are  those  members  of  the  visible 
church  that  are  "  steadfast  in  the  faith,"  and  "predestinate 
and  appointed  out  to  everlasting  life  before  the  world  was 
made,"  through  the  gratuitous  "  goodness  and  love  of  God."  • 
And  this  Catechism  was,  as  I  have  said,  published  by  Cranmer 
himself  nearly  at  the  same  time  that  he  gave  the  Church  the 
little  one  we  are  now  considering. 


into  •which  hia  notion  of  "  the  precise  dogmatic  teaching  "  of  the  Catechism  (e 
bis  Charge,  p.  46)  would  lead  those  who  followed  it  out. 

•  Liturgies  of  Edward  VI.,  Park.  Soc.  ed.  pp.  662  and  614. 
'  t  See  pp.  87,  88,  above. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  461 

The  second  document  is  Nowell's  Catechism,  publicly  sanc- 
tioned by  our  Church  at  the  time  at  which  our  Prayer  Book 
was  re-established  at  the  commencement  of  Queen  Elizabeth's 
reign.  The  same  words  that  I  have  just  quoted  from  Edward 
VI.  Catechism  are  repeated  in  this.*  And  after  the  proofs 
given  above  of  the  connexion  between  this  Catechism  and 
that  of  Calvin,t  it  would  be  mere  trifling  to  discuss  the  ques- 
tion, who  he  meant  by  the  elect  or  chosen  of  Grod. 

The  answer  put  into  the  mouth  of  the  child,  then,  as  to 
the  effects  of  Baptism,  is  at  once  explained.  The  child  who 
was  taught  to  consider  himself  one  of  "  the  elect  people  of 
Grod,"  was  also  taught  that,  being  such,  he  had  (according  to 
the  theology  of  that  period)  received  in  baptism  the  full  bap- 
tismal blessing.  Whatever  other  sense  the  words  of  the  Cate- 
chism may  in  themselves  be  capable  of  receiving,  (and  I  have 
no  wish  to  limit  them  to  the  "  Calvinistic "  view,)  this  was 
certainly  the  sense  in  which  they  were  originally  understood. 
And  this  original  meaning  it  is  necessary  to  bear  in  mind,  if 
we  would  take  an  intelligent  view  of  the  case  as  it  really  is. 
Even  taking  the  words  in  what  would  now  be  called  the 
"Arminian"  sense,  (that  is,  that  the  election  spoken  of  is  the 
result  of  foreseen  faith  and  holiness,)  one  thing  would  still  be 
clear,  that  the  language  put  into  the  mouth  of  the  child  must 
be  understood  as  applicable,  not  to  every  member  of  the  visible 
Church  without  distinction,  but  only  to  a  certain  portion  of  it. 
And  so  clearly  did  Archbishop  Laurence  see  this,  that  (to 
make  good  his  ground)  he  adopted  the  monstrous  position,  that 
all  the  members  of  the  visible  Church  are  regarded  by  our 
Church  as  the  elect.  Such  a  notion  does  not  deserve  a  serious 
refutation. 

In  fact,  apart  from  any  question  of  the  meaning  of  the 
word  "  elect,"  the  phrase,  "  who  sanctifieth  me,"  shows  that 
the  words  must  not  be  understood  as  descriptive  of  the  condi- 
tion of  all.     For,  are  all  thus  sanctified  ? 

Again,  a  passage  in  the  latter  part  of  the  Catechism  (which 
though  added  at  a  later  period,  must  be  taken  now  in  con- 
nexion with  the  former,)  directly  opposes  the  notion  that  the 

*  See  Ed.  of  Ox£  1796.  8to.  p.  91.  t  S«e  pp.  102-106  above. 


462  EFFECTS    OF    BAPTISM  IN    INFANTS. 

full  baptismal  blessing  is  necessarily  conferred  upon  all  infants. 
For  not  only  is  it  said  that  "repentance  and  faith"  are  neces- 
sary in  an  adult  coming  to  baptism,  in  order  that  he  may  profit 
by  it,  but  in  answer  to  the  question,  "  Why  then  are  infants 
baptized,  when  by  reason  of  their  tender  age  they  cannot  per- 
form them,"  the  reply  is, — "  Because  they  promise  them  both 
by  their  sureties,  which  promise  when  they  come  to  age  them- 
selves are  bound  to  perform."  Now  I  have  already  said,  that 
these  words  are  not  to  be  taken  as  meaning,  that  baptism  is 
not  valid  unless  these  promises  are  made.  But  the  require- 
ment of  these  promises  by  our  Church  shows  her  sense  of  the 
nature  of  the  Sacrament  of  Baptism  even  in  the  case  of  infants; 
namely,  that  it  is  a  federal  act  involving  conditions  to  be  ful- 
filled in  the  state  of  the  child  before  it  realizes  the  full  blessing 
of  the  Covenant.  But  suppose  the  state  of.  the  child  neither 
is,  nor  ever  should  be,  such  as  to  correspond  with  what  is  pro- 
mised for  it.  Are  we  to  presume  to  say,  that  the  full  blessing 
of  the  covenant  is  nevertheless  given  ?  Here,  then,  at  once, 
is  a  limitation  to  the  "  wholesome  effect"  of  baptism  in  infants. 
Without  touching  upon  the  case  of  those  who  die  in  infancy, 
which  is  peculiar,  the  case  of  those  who  live  to  grow  up, 
clearly  comes  under  this  condition.  And  when  the  Catechism 
lays  it  down  as  necessary,  that  repentance  and  faith  should 
be  promised  for  the  child,  it  is  clear  that  such  repentance  and 
faith  are  considered  as  having  some  connexion  with  the  bap- 
tismal blessing  ;  and  therefore  that  that  blessing  is  not  neces- 
sarily, and  as  a  matter  of  course,  bestowed  upon  every  infant 
baptized.  | 

It  is  obvious  that  if  the  view  of  our  opponents  had  been 
that  of  the  Church,  the  answer  to  the  question, — "  Why,  then, 
are  infants  baptized,  &c.  ?" — would  have  been, — Because  all 
infants  are  without  exception  worthy  recipients,  and  receive 
necessarily,  as  not  being  able  to  place  any  impediment  in  the 
way,  the  full  baptismal  blessing.  But  as  I  have  already  no- 
ticed this  point  in  the  preceding  chapter,  I  will  not  enlarge 
further  upon  it. 

But,  perhaps,  the  most  conclusive  proof  of.  the  principle  on 
which  the  Catechism  is  drawn  up,  may  be  derived  from  the 
language  of  other  works  of  and  near  the  same  period ;  and  I 


EFFECTS    OF    BAPTISM  IN    INFANTS.  463 

would  first  point  the  reader's  attention  to  the  language  even 
of  the  "  Institution  of  a  Christian  Man,"  published  in  1537,  as 
shown  in  the  following  extracts.  I  do  not  of  course  quote  this 
work  as  any  authority  for  the  doctrines  of  our  Protestant 
Church,  but  there  is  an  a  fortiori  argument  derivable  from  it 
in  such  questions  as  that  now  before  us,  which  is  certainly  of 
considerable  weight. 

"  I  believe  also  and  profess,  that  ho  is  my  very  God,  my  Lord,  and  my 
Father,  and  that  I  am  his  servant  and  his  own  son,  by  adoption  and  grace, 
and  the  right  inheritor  of  his  kingdom."     (p.  31.) 

'"'  I  believe  also,  and  profess,  that  Jesu  Christ  is  not  only  Jesus,  and 
Lord  to  all  men  that  believe  in  him,  but  also  that  he  is  my  Jesus,  my  God, 
and  my  Lord.  For  whereas  of  my  nature  I  was  born  in  sin,  and  in  the 
indignation   and  displeasure  of  God,  and  was  the   very  child  of  wrath, 

&c Jesu  Christ,  by  suffering  of  most  painful  and  shameful  death 

upon  the  cross,  &c.  .  .  .  hath  now  pacified  his  Father's  indignation 
towards  me  and  hath  reconciled  me  again  into  his  favor,  and  that  he  hath 
loosed  and  delivered  me  from  the  yoke  and  tyranny  of  death,  of  the  Devil, 
and  of  sin,  and  hath  made  me  so  free  frorn  them,  that  they  shall  not  finally 
hurt  or  annoy  me,  and  that  he  hath  poured  out  plentifully  his  holy  Spirit 
and  his  graces  upon  me,  specially  faith,  to  illumine  and  direct  my  reason 
and  judgment,  and  charity,  to  direct  my  will  and  affections  towards 
God.  .  .  .  Besides  all  this,  he  hath  brought  and  delivered  me  from  dark- 
ness and  blindness  to  light,  from  death  to  life,  and  from  sin  to  justice,  and 
he  hath  taken  me  into  his  protection,  and  made  me  as  his  own  peculiar 
possession  and  he  hath  planted  and  grafted  me  into  his  own  body  and  made 
me  a  member  of  the  same,  and  he  hath  communicated  and  made  me  partici- 
pant of  his  justice,  his  power,  his  life,  his  felicity,  and  of  all  his  goods :  so 
that  now  I  may  boldly  say  and  believe,  as  indeed  /  do  perfectly  believe, 
that  by  his  passion,  his  death,  his  blood,  &c.  ...  he  hath  made  a  sufficient 
expiation  or  propitiation  towards  God,  &c.  .  .  .  and  that  I  am  so  clearly 
rid  from  all  the  guilt  of  my  said  offences,  and  from  the  everlasting  fain  due 
for  tlie  same,  that  neither  sin,  nor  death,  nor  Iiell,  shall  be  able,  or  have  any 
power,  to  hurt  me  or  to  let  me,  but  that  after  this  transitory  life  I  sliall 
ascend  into  heaven,  there  to  reign  with  my  Saviour  Christ  perpetually  in 
glory  and  felicity, ^^     (pp.  34,  35.) 

And  the  Catholic  Church  having  been  described  as  consist- 
ing of  the  true  members  of  Christ  and  such  as  will  finally  be 
saved,  it  is  added, — 

"  And  I  believe  and  trust  assuredly,  that  I  am  one  of  the  members  of 
this  Catholic  Church,  and  that  (Jod  of  his  only  mercy  hath  not  only  chosen 
and  called  me  thereunto  by  his  Holy  Spirit,  and  by  the  efficacy  of  his  word 
and  Sacraments,  and  hath  inserted  and  united  me  into  this  universal  body 


464  EFFECTS   OF   BAPTISM   IN   INFANTS. 

or  flock,  and  hath  made  me  his  son  and  inheritor  of  his  kingdom;  but  also 
that  he  shall  of  his  like  goodness,  and  by  the  operation  of  the  Holy  Ghost, 
justify  me  here  in  this  world,  and  finally  glorify  me  in  heaven."  (pp. 
66,  57.) 

"It  is  also  further  to'be  noted  and  considered,  that  it  is  not  only  very 
necessary  for  all  true  Christian  men  to  learn  and  know  the  certain  notes 
and  marks  whereby  the  very  true  Church  of  Christ  is  discerned  from  the 
Church  or  congregation  of  the  wicked,  which  God  hateth,  and  also  what  is 
the  principal  cause  whereby  they  be  made  to  be  the  very  quick  members  of 
the  Church  of  Christ,  but  it  is  also  one  of  the  greatest  comforts  that  any 
Christian  man  can  have,  to  believe  and  trust  for  certain,  that  there  is  such 
a  congregation,  which  containeth  the  very  lively  members  of  Christ's 
mystical  body,  and  that  he  is  a  member  of  the  same  congregation :  specially 
considering  the  great  and  excellent  promises  which  Christ  himself  hath 
made  unto  the  said  congregation,  being  his  own  mystical  body,  and  his  own 
most  dear  and  tenderly  beloved  spouse.  And  for  these  causes  and  con- 
siderations, and  such  other,  it  is  (no  doubt)  to  be  thought,  that  this  ninth 
Article  was  added  and  put  into  this  Creed,  specially  and  principally  to 
describe  and  declare  the  Church,  as  it  is  taken  in  the  said  second  manner 
of  signification.^^  (This  second  manner  of  signification  being,  when  it  is 
taken  "for  the  Catholic  congregation,  or  number  of  them  only  which  be 
chosen,  called,  and  ordained  to  reign  with  Christ  in  everlasting  life,"  as 
distinguished  from  its  other  signification  of  "  the  whole  congregation  of 
them  that  be  christened  and  profess  Christ's  gospel.")  (pp.  77,  78.) 

The  view  here  taken,  then,  clearly  was,  that  as  it  was  the 
duty  of  every  man  to  be  a  true  believer,  so  (true  faith  being  an 
appropriating  faith,  involving,  it  was  supposed,  a  belief  of  per- 
sonal acceptance  and  final  salvation,)  it  was  right  tnat  he 
should  consider  himself  one  of  those  "chosen,  called,  and  or- 
dained to  reign  with  Christ  in  everlasting  life."  After  this 
the  language  of  the  Catechism  can  hardly,  it  might  be  thought, 
offer  any  difficulty. 

But,  what  is  of  still  more  importance,  we  find  Nowell's 
Catechism  (publicly  approved  by  the  Convocations  of  1562  and 
1571)  directing  the  Catechumen  to  use  language  of  the  same 
kind  respecting  himself,  where  it  obviously  applies  only  to  a 
portion  of  the  members  of  the  visible  Church.  Thus,  in  a 
passage  already  quoted,  the  catechumen  is  taught  to  say, — 

"  But  they  who  are  firm,  stable,  and  persevering  in  this  faith,  these 
were  clectexl,  appointed,  and  (as  we  say)  predestinated  to  this  great  felicity 
before  the  foundations  of  the  world  were  laid :  and  of  this  they  have  the 
Spirit  of  Christ  within  in  their  souls  as  a  witness,  the  author  as  well  as 
the  most  assured  pledge  of  this  confidence.    And  by  the  teaching  of  this 


EFFECTS    OF    BAPTISM    IN    INFANTS.  465 

Divine  Spirit,  I  most  certainly  assure  myself  that  I  myself  also,  by  the 
blessing  of  God  through  Christ,  am  freely  made  a  citizen  of  this  blessed 
city  [i.  e.  the  Church."]  * 

Hence,  throughout,  Nowell  uses  the  word  "  us,"  ("  nos,") 
to  express  those  whom  God  had  elected  to  salvation.  "  God 
loved  and  elected  us  in  Christ  before  the  foundations  of  the 
world  were  laid."t  While,  at  the  same  time,  speaking  of  the 
visible  Church,  he  says,  "  Many  hypocritically  and  by  the  simu- 
lation of  piety  join  themselves  to  this  society,  who  are  as  far 
as  possible  from  being  true  members  of  the  Church. "| 

And  in  the  part  treating  expressly  on  the  subject  of  Bap- 
tism, the  following  words  are  used, — 

''  M.  Explain  then  in  a  fewwords  in  what  things  the  right  use  of  baptism 
consists. 

"A.  In  faith  and  repentance.  For  first  we  ought  to  have  our  minds 
convinced  with  an  unwavering  conjidence  that  we,  being  cleansed  from  all 
defilements  by  the  blood  of  Christ,  are  acceptable  to  God,  and  that  his  Spirit 
dwells  in  «5."§ 

While,  nevertheless,  in  the  question  and  answer  imme- 
diately preceding,  the  reply  to  the  question  whether  all  the 
baptized  receive  the  grace  of  baptism,  is, — "  The  faithful  only 
partake  of  this  fruit."  I! 

And  if  we  look  to  the  private  writings  of  our  early  divines, 
we  shall  see  that  this  language  of  assured  belief  of  being  a 
true  and  living  member  of  Christ's  Church,  was  strongly  in- 
sisted on  as  the  proper  language  of  every  professed  Christian, 
/ 

*  Qui  autem  simt  iu  hac  fide  finni,  stabiles  atque  constantes,  lii  electi  atque 
designati  et  (ut  nos  loquimur)  prtedestinati  erant  ad  hanc  tantain  felicitatem 
ante  posita  mundi  fuudamenta :  cujus  rei  testem  ipsi  intus  in  animis  habent 
Spiritual  Chrisii,  fiduciae  hujus  authorem  pariter  et  pignus  certissimum.  Cuju3 
Divini  Spiritus  instinctu,  mihi  eliam  certissime  persuadeo  meipsum  quoqne  beata 
hac  civitate,  Dei  per  Christum  beneficio,  gratuito  donatum  esse.  (See  pp.  102, 
104  above.) 

t  Nos  Deus  ....  ante  mundi  jacta  fuudamenta  in  Christo  dilexit  atque  elegit. 
(See  p.  105  above.) 

\  Multi  per  hypociisin  et  simulationem  pietatis,  in  banc  se  societatem  adjun- 
gunt,  qui  nihil  minus  quam  vera  ecclesics  membra  sunt.  (See  p.  103,  104  above.) 

§  M.  Rectus  ergo  baptismi  usus  quibus  in  rebus  sit  situs,  breviter  edissere. 

A.  In  fide  et  pcenitentia.  Primum  enim  Christi  nos  sanguine  a  cunctis  pur- 
gatoa  sordibus  Deo  gratos  esse,  Spiriiumque  ejus  in  nobis  habitare,  certa  fiducia 
etan  animis  nostris  statutum  habere  oportet.  (See  p.  266  above.) 

I  Soli  fideles  hunc  fiuctum  percipiunt.  (See  p.  266  above.) 

30 


466  EFFECTS  OP  BAPTISM    IN    INFANTS. 

though  in  strict  fact  applicable  only  to  a  portion  of  the  mem- 
bers of  the  visible  Church. 

I  have  already  pointed  out  how  clearly  this  is  manifested 
in  the  writings  of  the  eminent  martyr  John  Bradford.*  I  will 
not,  therefore,  repeat  the  extracts  and  remarks  there  given. 

So  also  in  the  writings  of  Bishop  Babington.t  And  I  will 
add  here  one  extract  from  him  on  this  point  to  that  already 
given.     In  his  "  Exposition  of  the  Catholic  Faith,"  he  says, — 

"  True  faith  is  not  only  a  knowledge  whereby  I  firmly  assent  unto  all 
things  which  God  in  his  word  hath  opened  unto  us,  but  also  a  sure  trust 
raised  up  in  my  heart  by  the  Holy  Ghost  through  the  Gospel,  whereby  I  rest 
in  God  certainly  persuaded,  that  remission  of  sins,  eternal  righteousness 
and  life  is  given,  not  only  to  others,  but  also  to  me,  and  that  freely  of  the 
mercy  of  God,  for  the  merit  of  Christ  only."$ 

And,  as  we  have  seen,  Rogers,  in  his  Exposition  of  the 
Articles,  publicly  sanctioned  by  Archbishop  Bancroft,  lays  it 
down  as  one  of  the  errors  of  the  Papists,  that  they  teach,  ''that 
none  are  to  think  or  persuade  themselves  that  they  are  of  the 
number  of  the  predestinate  unto  salvation,  but  to  be  ever 
doubtful  thereof."^ 

How  strong,  indeed,  was  the  feeling  on  the  subject  of  this 
doctrine,  in  Q,ueen  Elizabeth's  time  at  least,  may  be  judged 
of  from  the  case  of  Barret  at  Cambridge  in  1595,  the  particu- 
lars of  which  have  been  given  above. II  In  a  letter  of  Dr. 
Whitaker,  the  Regius  Professor  of  Divinity,  to  Archbishop 
Whitgift,  on  this  case,  the  learned  Professor  says, — 

"  That  a  true  faithful  Christian  man  ought  to  believe  remission  of  his 
sins  and  his  salvation;  and  that  he  is  sure  and  certain  thereof  by  infallible 
testimony  of  the  Holy  Ghost,  is  the  doctrine  of  the  Scriptures,  as  your  Grace 
knoweth  right  well :  and  is  confirmed  by  the  Fathers,  and  by  sundry  School- 
men and  Popish  writers  acknowledged.''^" 

And  this  doctrine  was  laid  down  in  the  sixth  Lambeth 
Article.** 

But  this  they  believed  to  be  the  case  only  in  "  the  elect  ;'^ 


*  See  pp.  241-247  above.  f  See  p.  823  above. 

X  Worka,  1622.  fol.  Expo3.  of  Cath.  Faith,  p.  173.        §  See  p.  113  abovel. 

II  See  pp.  1 24  et  seq.  above. 

^  Strypc's  Whitgift,  App.  Bk.  iv.  No.  xxr. ;  liL  889i 

••  See  p.  131  above. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  467 

and  that  to  them  only  baptism  was  efficacious.*  Neverthe- 
less, considering  this  language  of  assurance  to  be  the  proper 
and  befitting  language  of  professed  Christians,  they  could  not 
consistently  have  put  into  the  mouth  of  a  catechumen  any 
other  language  than  such  as  is  found  in  the  Catechism. 

And  this  interpretation  of  the  words  of  the  Catechism  is 
confirmed  by  a  comparison  of  them  with  those  of  a  Catechism 
notoriously  drawn  up  on  Calvinistic  principles ;  namely,  the 
Heidelberg  Catechism.t 

For  in  the  Heidelberg  Catechism,  we  find  the  catechumen 
instructed  to  say, — 

"  I  believe  that  the  Son  of  God  doth,  from  the  beginning  of  the  world  to 
the  end,  gather,  defend,  and  preserve  unto  himself  by  his  Spirit  and  word, 
out  of  whole  mankind,  a  company  chosen  to  everlasting  life,  and  agreeing  in 
true  faith :  and  that  I  am  a  lively  member  of  that  company,  and  so  shall 
remain  for  everJ^X 

And  the  spirit  in  which  this  answer  is  conceived  runs 
through  the  Catechism.     For  instance  : — 

"  Q.  52.  What  comfort  hast  thou  by  the  coming  again  of  Christ  to  judge 
the  quick  and  the  dead  ?  Answ.  That  in  all  my  miseries  and  persecutions, 
I  look  with  my  head  lifted  up  for  the  very  same  who  before  yielded  liimself 
unto  the  judgment  of  God  for  me  and  took  away  all  malediction  from  me, 
to  come  Judge  from  heaven  to  throw  all  his  and  mine  enemies  into  ever- 
lasting pains,  butfo  translate  me  with  allhis  chosen  unto  himself  into  celestial 
joys  and  everlasting  glory."§ 

•'Q.  53.  What  believest  thou  concerning  the  Holy  Ghost?  Answ.  First, 
that  he  is  true  and  co-eternal  God  with  the  eternal  Father  and  the  Son. 
Secondly,  that  he  is  also  given  to  me,  to  make  me  through  a  true  faith  par- 
taker of  Christ  and  all  his  benefits,  to  comfort  me  and  to  abide  with  me 
for  ever.'MI 

Many  other  of  the  answers  are  of  a  similar  kind.  Every 
person  catechized,  therefore,  was  taught  to  answer  as  if  he 
himself  was  certainly  one  of  "  the  elect,"  and  had  thus  re- 
ceived the  full  benefit  of  baptism.     And  this  was  done  from 


•  See  their  testimonies  in  c.  vii.  above.  f  See  p.  160,  above. 

X  See  p.  161,  above. 

§  The  Sum  of  Christian  Religion,  Ac.,  by  Z.  Ursmua  Lond.  1645.  fot  p.  826. 
I  quote  purposely  from  Bishop  Parry's  translation. 
I  lb.  p.  335. 


468  EFFECTS    OF    BAPTISM    IN    INFANTS.      - 

the  belief  that  every  one  ought  to  feel  assured  that  he  was  one 
of  God's  elect,  as  Ursinas  himself  (the  author  of  this  Cate- 
chism) explains  it  in  his  Commentary  upon  it: — 

"Of  our  own  election  every  of  us  not  only  may,  but  also  ought  to  be 
in  special  certain  and  assured.  And  verily  thereof  we  shall  be  certain  by 
the  effects  thereof,  namely,  by  conversion ;  that  is,  by  true  faith  and  repen- 
tance. For  that  we  may  believe  and  know  that  we  are  certainly  chosen  to 
eternal  life,  we  are  bound  to  believe  in  Christ  and  to  believe  also  eternal 
life.  But  this  we  cannot  believe,  except  we  have  true  faith  and  repentance. 
And  as  every  one  ought  to  have  both  these,  so  every  one  ought  certainly  to 
hold  that  he  is  of  the  number  of  the  elect ;  otherwise  they  shall  accuse  God 
of  lying."* 

Hence  the  only  language  they  thought  fit  to  put  into  the 
mouth  of  the  person  catechized,  was  that  of  one  who  felt  as- 
sured that  he  was  one  of  Grod's  elect.  Not  that  they  would 
have  encouraged  the  presumptuous  hope  of  the  sinner.  Far 
from  it.  But  they  felt  it  to  be  their  duty  not  to  put  any  other 
language  into  the  mouths  of  professing  Christians,  but  what 
was  applicable  to  the  true  child  of  Grod.  And  no  doubt  they 
hoped  that  such  language  might  lead  the  sinner,  though  a 
child,  to  reflection  and  repentance,  when  he  felt  its  unsuita- 
bility  to  his  state. 

And  so  far  as  our  Catechism  is  concerned,  it  must  be  re- 
membered that  it  was  intended  only  for  children,  whom  it  was 
'  no  doubt  thought  to  be  of  prime  importance  to  teach  the  lan- 
guage of  the  true  child  of  Grod. 

And  now  the  reader  (whatever  may  be  his  own  views)  will, 
I  think,  at  once  see,  how  little  force  there  is  in  the  argument 
derived  from  the  use  of  such  words  in  the  Catechism,  as  if 
they  showed  what  was  considered  to  be  necessarily  the  state 
of  every  one  using  the  Catechism,  and  were  not  (as  is  the 
fact)  used  for  the  purpose  of  keeping  the  mind  fixed  upon  the 
blessings  which  belong  to  the  true  child  of  Grod, 

"Whether  it  is  desirable  that  such  documents  should  be 
drawn  up  on  such  a  principle,  and  what  are  its  advantages 
and  disadvantages,  are  questions  which  I  shall  not  here  stop 
to  discuss.  The  mistakes  and  misconstructions  to  which  the 
adoption  of  this  principle  has  led  would  probably  be  now  con- 

•  lb.  p.  868. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  469 

sidered  as  affording  strong  reasons  against  it.  My  own  view 
would,  even  in  theory,  apart  from  the  experience  of  the  results, 
be  adverse  to  the  use  of  such  language  ;  while,  knowing  the 
meaning  intended  to  be  affixed  to  it  by  those  who  applied  it 
in  our  Formularies,  and  that  it  was  not  intended  to  be  under- 
stood as  dogmatically  affirming  the  state  of  all  the  baptized,  1 
have  not  the  smallest  difficulty  in  accepting  it.  And  I  must 
add,  that  our  Formularies,  taken  as  a  whole,  appear  to  me  to 
allow,  and  to  have  been  intended  to  allow,  a  certain  latitude 
for  a  difference  of  views  in  those  called  upon  to  subscribe 
them.  But  what  I  am  here  concerned  with  is,  the  doctrine  of 
those  who  drew  them  up,  and  which  they  were  evidently  in- 
tended to  favor.  This  is  the  first  point  to  be  settled  in  any 
inquiry  as  to  the  meaning  which  they  were  intended  to  admit. 

Further,  the  Catechism — that  is,  that  part  of  it  with  which 
we  are  here  more  particularly  concerned — was,  like  the  rest 
of  the  Prayer-book,  submitted  to  the  consideration  of  Bucer 
and  Peter  Martyr,  for  their  remarks  upon  it,*  and  equally 
with  the  Baptismal  Service  received  their  approval,  calling 
forth  no  remark  or  expression  of  a  desire  for  any  alteration.! 
And  what  their  views  were,  has  been  abundantly  demonstrated. 
This  is  another  clear  proof  how  the  words  were  understood  at 
the  time  when  the  Catechism  was  first  put  forth. 

Lastly,  as  in  the  case  of  the  Baptismal  Service,  so  in  that 
of  the  Catechism,  we  derive  the  strongest  arguments  for  the 
interpretation  here  put  upon  it  from  the  Cologne  Liturgy. 
Here,  again,  Bucer's  Form  in  that  liturgy  led  the  way  to  the 
expressions  used  in  our  own. 

In  the  Catechism  inserted  in  the  Cologne  Liturgy  at  the 
commencement  of  the  Office  of  Confirmation  (and  this  was 
the  original  position  of  our  own,)  we  find  the  following  ques- 
tions and  answers : — 

"  Dem.  Dost  thou  then  surely  believe  all  these  things  ? 
"  Answ.  I  believe  them  all,  and  I  pray  God,  that  he  will  vouchsafe  to 
increase  this  faith  in  me. 


*  See  the  second  bection  of  the  preceding  chapter, 
t  See  Buceri  Scripts  Anglic  pp.  482^86. 


470  EFFECTS    OF   BAPTISM   IN   INFANTS. 

"  Dem.  What  ought  this  faith  to  work  in  thee  ? 

"  Answ.  That  f  doubt  nothing,  [nihil  dubitem]  but  that  God,  and  the 
Father  of  our  Lord  Jesus  Christ,  which  with  this  his  Son  sent  us  his  word, 
and  gave  us  all  things,  is  the  only  true  God,  that  he  made  all  things  of 
nothing,  that  he  only  worketh  and  giveth  all  good  things,  and  that  he  will 
show  himself  a  father  unto  me  also,  for  the  same  his  Son's  sake  our  Lord 
Jesus  Christ,*  that  he  washed  me  from  sins  with  holy  baptism,  that  he  gave 
me  his  Holy  Spirit,  that  he  incorporated  me  to  his  dear  Son^  and  so  received 
me  into  his  Church,  and  adopted  me  to  be  his  son  and  heir,  that  also  he  will 
keep  me  in  his  congregation,  give  me  in  the  same  repentance,  and  remission 
of  sins,  and  the  communion  of  his  Son,  that  through  him  I  may  ever  call 
upon  his  name  with  children's  trust,  and  that  in  the  renewing  of  myself  I 
may  profit  daily  unto  his  image ;  furthermore  I  believe  that  through  his 
word  and  Sacraments  he  ivill  confirm  and  increase  the  same  in  me,  so  that  I 
shall  study  continually  to  sanctify  his  name,  and  to  serve  his  congregation 
with  all  manner  of  good  works,  till  he  take  me  out  of  this  world  unto  heavenly 
joys  and  the  blessed  resurrection.  All  which  things  I  acknowledge  that  they 
be  performed  unto  me,  and  shall  be  through  the  only  free  mercy  of  the 
heavenly  Father  and  through  the  estimable  merit  of  his  Son  our  Lord  Jesus 
Christ. 

"  Dem.  God  and  our  heavenly  Father  increase  and  confirm  this  thy  faith, 
through  his  Son  our  Lord  Jesus  Christ.  Amen.  Dost  thou  think  then,  and 
dost  thou  acknowledge  in  this  faith  that  thou  art  verily  the  son  of  God  and 
his  heir,  the  brother  and  joint  heir  of  our  Lord  Jesu  Christ.,  and  therefore 
a  member  of  his  body,  which  the  congregation  is  ? 

"  Answ.  I  think  so  and  acknowledge,  trusting  in  the  most  certain 
promise  of  God's  benevolence  and  in  the  merit  of  our  Lord  Jesus  Christ. 

tF  ^  "^  "Jr  tIp  ^ff"  ^ 

"  Dem.  How  wast  thou  first  adopted  of  God  to  be  his  son,  and  to  be 
received  into  his  congregation  ? 
"  Answ.  By  holy  baptism. 
"Dem.  What  is  baptism? 
"  [Answ.]    TTie  laver  of  regeneration,  whereby  I  am  washed  from 

SINS   AND    GRAFTED    IN    ChRIST   THE    LoRD,  AND  HAVE   PUT    HIM   UPON    ME. 

"  Dem.  Wilt  thou  continue  in  this  communion  of  Christ  unto  the  end  ? 
"  Answ.  I  will  by  the  help  of  our  Lord  Jesus  Christ."  (fol.  175,  177. — 
Lat.  fol.  80.)t 

Such  is  a  portion  of  the  Catechism  drawn  up  by  Bucer  for 
the  Cologne  Liturgy.  I  will  only  ask,  can  any  one  read  it, 
and  then  say,  that  our  own  can  only  be  interpreted  as  affirm- 


•  Abluisse  me  a  peccatis  Sacro  Baptismate,  donasse  Spiritu  Sancto,  Filio  suo 
dilecto  incorporasse,  atque  ita  ia  Ecclesiam  suam  assumpsisse,  et  in  filium  atqae 
hsredem  adoptasse,  conservaturum  etiaci  esse  in  Eeclesia,  <bc. 

\  The  Latin  may  be  seen  in  the  Appendix. 


EFFECTS    OF  BAPTISM  IN  INFANTS.  471 

ing  the  real  condition  of  evert/  child  that  uses  it,  while  this  is 
open  to  a  different  construction  ?  It  cannot  be  denied,  that  the 
affirmations  put  into  the  mouth  of  the  child  in  the  Cologne 
Form  are  as  strong  and  explicit  as  those  in  our  own.  While  we 
know  well  what  the  meaning  and  object  of  Bucer  were  in  so 
wording  them  :  and  that  he  mfeant  nothing  less  than  that  all 
children  indiscriminately  were  spiritually  regenerated  in  bap- 
tism. 

Before  T  conclude  this  chapter,  I  would  further  direct  the 
reader's  attention  to  an  Exposition  of  the  Catechism  which 
was  published  not  long  after  it  had  attained  its  present  form, 
subsequently  to  the  Hampton  Court  Conference.  This  Expo- 
sition was  written  by  Dr.  John  Mayer,*  and  the  third,  fourth, 
and  fifth  editions,  (published  respectively  in  1623,  1630,,  and 
1635,  4to.,)  if  not  the  earlier  ones,  are  stated  in  the  title  page 
to  be  "  published  by  command,"  and  have  the  Royal  arms  pre- 
fixed, showing  that  they  had  received  the  highest  sanction. 
This  exposition  is,  as  far  as  I  am  aware,  the  first  Exposition 
of  the  Catechism  as  it  now  stands,  and  certainly  the  first  of 
any  kind  that  had  any  degree  of  public  sanction  given  to  it. 

The  testimony,  therefore,  of  this  Exposition  is  certainly 
entitled  to  considerable  weight  in  any  inquiry  as  to  the  doctrine 
of  our  Church.  It  can  hardly  be  said,  at  any  rate,  that 
doctrine  formally  supported  by  this  Exposition  is  inadmissible. 
The  last  edition  above-mentioned,  it  will  be  observed,  was 
published  after  the  accession  of  Archbishop  Laud  to  the  Prima- 
cy, whose  censorship  of  the  press  is  known  to  have  been  suffi- 
ciently rigid;  and,  therefore,  whatever  came  out  under  his 
permission,  can  scarcely  be  now  charged  by  his  modern  fol- 
lowers as  irreconcileable  with  the  doctrine  of  our  Chnrch. 
And  remarkable  it  is,  that  in  this  fifth  edition  of  the  work, 
alterations  and  additions  are  inserted,  admitting  a  greater  effi- 
cacy in  infant  baptism  than  had  been  maintained  in  the  pre- 
vious editions,  which,  nevertheless,  (as  I  have  said)  were 
"published  by  command."  Even  with  the  corrections  of  this 
fifth  edition,  however,  the  testimony  of  the  work  is  entirely 


•  The  English  Catechism  Explained,  or,  a  Commentary  on  the  Short  Oat»> 
set  forth  in  the  Book  of  Conuuon  Prayer,  (be.,  by  John  Mayer,  D.  D. 


472  EFFECTS    OF    BAPTISM    IN    INFANTS. 

opposed  to  the  views  of  our  modern  "  High  Churchmen."  For 
ail  that  is  admitted  in  this  edition  is,  that  original  sin  is  par- 
doned in  all  infants  at  their  baptism,  and  that  they  are  thus 
far  regenerate  ;  while  in  the  context  a  distinction  is  expressly 
drawn  between  this  regeneration  and  "  spiritual  regeneration." 
I  shall  now,  therefore,  give  the  interpretation  of  the  words, 
"Wherein  I  was  made  a  member  of  Christ,"  &o.,  as  it  stands 
in  the  edition  of  1630,  "published  by  command:"  adding 
afterwards  the  alterations  introduced  in  that  of  1635.  He 
says,  speaking  of  these  words  ; — 

"  Which  is  not  so  to  be  understood,  as  though  the  outward  washing  of 
water  did  make  the  baptized  partaker  of  these  so  excellent  benefits :  for  it 
is  true  of  the  Sacraments  of  the  New  Testament,  which  was  said  of  them 
of  the  Old ;  '  It  is  impossible,  that  the  blood  of  bulls  and  goats  should  take 
away  sin.'  (Heb.  x.  4.)  And  in  another  place :  '  Circumcision  availeth 
nothing,  but  a  new  creature.'  (Gal.  vi.  15.)  That  the  same  maybe  said  of 
Baptism,  see  in  the  Pharisees  coming  to  John  his  Baptism  :  '  0  generation  of 
vipers  (saith  he,)  who  hath  forewarned  you  to  fly  from  the  wrath  to  come?* 
(Luke  iii.  7.)  Where  ho  sheweth  baptism  to  be  a  means  of  escaping  God's 
wrath  after  an  implicit  manner  ;  but  withall  requires  virtue,  which  being 
away,  baptism  availeth  not.  And  our  Lord  having  commanded  baptism  to 
all,  excepteth  yet,  saying,  '  He  that  believeth  not  shall  be  damned.'  (Mark 
xvi.  16.)  The  case  herein  is  divers.  First,  in  those  that  are  of  ripe  years 
and  understanding,  there  is  required  of  them  a  due  disposition  of  repentance 
and  faith,  actually  performed  by  and  in  themselves.  But  in  infants  it  is 
enough  [that  is,  as  he  explains  it  in  a  subsequent  part  of  his  Exposition, 
enough  to  entitle  them  to  receive  the  sign  and  seal  of  the  Covenantl  that 
they  pertain  to  the  Covenant,  being  born  in  the  bosom  of  the  Church,  and 
presented  to  the  participation  of  gracious  adoption  by  virtue  of  the  faith  of 
their  parents. 

"  The  right  understanding  then  of  this  is,  that  in  our  baptism  we  are 
SACRAMENTALLY,  Or  INSTRUMENTALLY,  made  the  children  of  God ;  and  really 
AND  TRULY  when  we  are  together  baptized  with  the  Holy  Ghost ;  if  thou 
believe  and  be  baptized,  thou  art  made  inheritor  of  the  kingdom  of  heaven : 
and  this  is  ascribed  unto  baptism.  '  Except  a  man  be  born  of  water  and  the 
Spirit,'  &c.  (John  iii.  5  :)  as  converting,  begetting  unto  Christ,  and  building 
men  up  in  grace,  is  ascribed  unto  the  officers  of  God's  Church.  Wherefore 
let  no  man  mistake  this  matter,  thinking  himself  safe,  when  he  is  baptized, 
for  he  may,  nay,  infinite  members  do,  notwithstanding  perish.  Baptism 
confers  not  grace,  ex  opere  operato,  as  the  Church  of  Rome  teacheth :  but  ever 
in  men  of  years  as  they  were  found  in  grace,  they  were  thought  fit  to  be 
baptized.  Read  of  the  Eunuch,  of  Cornelius  and  his  company,  of  the 
converts  amongst  the  Jews  at  Peter's  preaching.  Now  then  consider, 
whether  this  be  thy  case  or  no?    Art  thou  endued  with  grace  ?    Art  thou 


•     EFFECTS    OF   BAPTISM    IN    INFANTS.  473 

baptized  with  the  Holy  Ghost  ?  Art  thou  baptized  into  Christ  ?  Believest 
thou  with  all  thy  heart  ?  Repentest  thou  with  a  true  and  due  compunction  ? 
If  it  be  thus,  thou  hast  put  on  Christ,  thou  art  '  buried  with  him  by  bap- 
tism into  his  death,  that  like  as  Christ  was  raised  from  the  dead,  so  also 
thou  shouldest  walk  in  newness  of  life.'  (Rom  vi.  2.)  0  well  is  thee, 
that  thou  art  a  member  of  Christ,  and  inheritor  of  heaven.  If  otherwise, 
thou  hast  been  admitted  to  the  water  in  vain,  thou  art  still  in  thy  sins.  But 
thou  wilt  say,  wherefore  serves  the  remembrance  of  our  baptism  then  ?  I 
answer,  to  confirm  that  grace,  which  is  begun  in  a  man's  heart ;  if  he 
believeth,  he  shall  be  hereby  more  confirmed ;  if  he  be  a  true  Christian,  he 
shall  be  hereby  registered  in  the  Catalogue  of  true  Christians,  and  all  the 
fiends  of  hell  shall  not  be  able  to  blot  him  out  again.  If  it  be  further 
demanded,  how  can  it  he  said  of  all  baptized  that  they  are  members  of  Christ, 
seeing  there  are  many  hypocrites,  who  bear  only  the  badge  of  Christ,  but  fight 
under  the  banner  of  Satan;  I  answer,  that  our  Church  dotK  not  usurp  the 
gift  of  prophecy,  to  take  upon  her  to  discern  which  of  her  children  belong 
TO  God's  unsearchable  election,  but  in  the  judgment  of  charity 
embraceth  them  all,  as  God^s  inheritance  ;  and  hereby  teacheth  every  of  us  so 
to  believe  of  ourselves  by  faith,  and  of  others  by  charity.  St.  Paul  in  his 
salutations  styleth  the  whole  visible  Churches  to  whom  he  writes  by  the 
title  of  Saints,  and  yet  it  is  likely  that  by  his  extraordinary  discerning  spirit 
he  could  have  differenced  the  goats  of  his  flock  from  the  sheep.  How  much 
more  ought  we,  with  our  blessed  mother  the  Church  of  England  at 
all  chasteni^^'gs  [christenings]  presume  that  Sacramental  grace  doth 
like  a  soul  enquicken  the  body  of  the  outward  element,  and  receive  those  for 
our  true  fellow-members  of  Christ,  who  have  been  made  partakers  of  the 
same  laver  of  regeneration  V  (pp.  5,  7.) 

Thus  the  passage  stood  in  at  least  three  of  the  first  four 
editions  of  this  work  so  "  published  by  command." 

But  in  the  edition  of  1635,  much  of  this  is  wholly  omitted; 
but  the  latter  portion,  from  the  words,  "our  Church  doth  not 
usurp,  &c."  to  the  end,  is  retained  verbatim  (except  that 
"  baptizings  "  is  put  for  "  christenings,")  and  then  these  words 
follow : — 

"  And  this  is  true  touching  those  that  are  Of  years  of  discretion,  but 
infants  being  baptized,  because  there  is  certainly  in  them  whatsoever  may 
be  expected  in  regard  of  their  tender  age,  must  needs  be  regenerated  and 
born  anew  by  this  Sacrament,  and  if  they  die  in  their  infancy,  they  are 
undoubtedly  saved.  For  either  they  are  all  saved,  or  else  baptism  is  in 
vain  administered  to  some  of  them,  seeing  there  can  be  nothing  in  an  inno- 
cent child  to  hinder  the  efficacy  thereof.  Original  sin  then,  of  which  only 
they  stood  guilty,  is  now  done  away  by  the  blood  of  Christ  working  herein, 
although  not  so,  but  that  it  still  remaineth  in  their  nature,  as  appeareth  by 
the  breaking  forth  again,  as  they  grow  up,  yet  so,  as  that  it  is  not  imputed ; 


474  EFFECTS  OF  BAPTISM    IN    INFANTS. 

-and  from  the  "wrath  to  which  they  were  hereby  made  subject,  they  are  by 
baptism  delivered,  thus  becoming  new  creatures  and  vessels  of  mercy." 
(p.  19.) 

Here,  clearly,  baptism  Ls  considered  to  be  always  effica- 
cious in  infants  for  bringing  the  pardon  of  original  sin  ;  and  so 
that  they  might  thus  far  be  considered  as  regenerated  and 
born  anew  by  it.  But,  meeting  in  the  context  the  objections 
which  he  foresaw  would  be  raised  against  this  doctrine,  he 
shows  that  he  means  only  by  such  regeneration  the  change 
produced  by  the  pardon  of  original  sin,  which  in  the  case  of 
infants  he  considered  might  be  called  regeneration.  For  thus 
he  speaks, — 

"  Ob.  If  it  be  demanded,  how  then  is  it  taught,  that  a  man  cannot  fall 
from  grace  ?  '  the  gifts  and  calling  of  God  are  without  repentance,'  and 
'  they  that  are  born  of  God  sin  not,  neither  can  they,' 

"  Sol.  I  answer,  This  is  to  be  understood  either  of  election, — he,  to 
whom  in  the  eternal  decree  of  election,  grace  is  given  unto  salvation, 
cannot  fall  from  it:  or,  of  actual  grace,  intimated  in  the  word  'calling:' — 
he  that  is  effectually  called  to  grace  by  the  preaching  of  the  word,  which 
IS  A  Spiritual  Regeneration,  cannot  fall  from  this  grace  again,  of  the 
child  of  God  to  become  the  child  of  the  Devil :  for  because  there  is  regene- 
ration in  the  word,  as  well  as  in  baptism,  God  is  said  to  have  begotten  us 
by  the  immortal  seed  of  the  word.  (Jam.i.  18.)  It  is  not  to  be  understood 
then  of  Sacramental  Regeneration,  that  they  which  are  thus  born 
again  and  stated  in  grace  cannot  sin  and  be  damned. 

"  Ob.  If  it  be  said,  Then  there  is  no  certainty  in  God's  election,  because 
the  same  man  whom  he  hath  chosen  to  grace  in  baptism,  if  he  happen  to 
die  in  his  infancy,  shall  be  saved,  but  if  he  liveth  still,  he  may  perish. 

"  I  answer.  The  election  of  God  yet  remaineth  sure  :  for  although  to  us 
the  living  and  dying  of  a  child  be  accidental,  yet  it  is  certainly  determined 
by  the  Lord,  and  so  although  he  remitteth  his  sins  in  his  baptism,  yet 
knowing,  that  he  shall  live  and  sin,  and  be  impenitent  in  his  sins  in  his 
riper  age,  he  elccteth  him  not.,  but  ordaineth  him  to  the  deeper  damnation." 
(pp.  20,  21.) 

The  doctrine  here  advanced  seems  very  similar  to  that  of 
Bishop  Davenant,  noticed  above.*  And  it  is  clear  that  he 
makes  a  great  distinction  between  what  he  calls  the  regene- 
ration of  an  infant  in  baptism  by  the  pardon  of  original  sin, 
and  "  spiritual  regeneration."  His  doctrine  avoids  all  the 
serious  consequences  that  attach  to  the  fiction  of  our  modern 

•  See  pp.  811,  812,  above. 


EFFECTS    OF    BAPTISM   IN   INFANTS.  475 

"High  Church-men"  as  to  what  takes  place  in  the  baptism 
of  infants.  The  great  question  at  issue  is  not  affected  by  his 
concession  in  this  5th  edition,  (whether  it  be  his  own  or  not,) 
as  to  the  gift  of  the  pardon  of  original  sin.  Bishop  Carleton 
and  many  others  have  held  this,  who  have  entirely  denied  the 
universal  spiritual  regeneration  of  infants  in  baptism. 

A  few  more  extracts  may  confirm  the  view  given  above  of 
the  doctrine  laid  down  in  this  work ;  and  I  shall  continue  my 
quotations  from  the  5th  edition. 

'•'  If  we  consider  the  state  of  the  faithful^  they  are  regenerate  and  bom 
again  of  God ;  wherefore  they  can  no  more  be  uuborn,  but  the  seed  of  God 
abideth  in  them,  and  therefore  tliey  cannot  come  into  the  condition  of  the 
seed  of  the  serpent :  if  they  sin,  the  Lord  will  correct  them,  but  he  will  not 
take  his  mercy  from  them  for  ever.  As  he  that  is  heir  to  any  man,  to 
whom  he  hath  assured  his  estate,  cannot  but  inherit,  so  God's  heir  shall 
certainly  inherit  his  kingdom."  (p.  31.) 

Observing  that  "the  children  of  believing  parents"  ought 
to  be  baptized,  as  federally  holy,  he  says, — 

"  There  is  so  near  relation  of  the  child  unto  the  parents,  that  what  the 
state  of  the  parents  is,  such  is  the  estate  of  the  child  reputed  to  be,  until 
that  it  Cometh  to  reason  and  discretion.  .  .  .  Howsoever  in  their  infancy 
before  they  do  good  or  evil,  their  parents'  estate  is  reckoned  theirs,  as  hath 
been  said,  yet  in  their  elder  age  they  are  taken  as  distinct  persons  subsisting 
by  themselves,  and  standing  or  falling  to  themselves.  If  therefore  in  this 
due  time  they  do  not  actually  believe  and  repent,  their  baptism  is  made 
frustrate  and  vain  unto  them."  (pp.  34,  35.) 

"  The  invisible  Church  of  God,  viz.  all  triie  believers,  are  accepted  for 
holy  in  Christ  Jesus,  at  the  very  first  act  of  their  conversion  unto  the  true 
faith,  though  before  they  were  most  unclean  by  sin.  .  .  .  Through  faith 
all  true  believers  are  accepted  for  holy  in  Jesus  Christ  at  the  very  instant 
of  their  conversion :  this  appeareth  plainly,  because  that  faith  justifieth, 
that  is,  makes  a  man  just  and  holy :  faith  ingrafteth  into  Jesus  Christ, 
and  maketh  us  partakers  of  his  holiness :  faith  maketh,  that  Christ  dweUeth 
in  our  hearts."     (pp.  206,  207.). 

Other  passages  might  be  added,  but  these  are  sufficient  to 
show  the  doctrine  of  the  work. 

And  this  fifth  edition  was,  as  I  have  said,  "published  by 
command,"  under  the  primacy  of  Archbishop  Laud. 


CHAPTER   XI  1 

ON    THE    SAVOY    CONFERENCE,  AND    THE    SUBSEQUENT    REVIEW    AND' 
RE-ESTABLISHMENT     OF      THE      BOOK     OF     COMMON    PRAYER  ~  BY 
CONVOCATION    AND    PARLIAMENT    IN    1662. 

The  weighty  testimony  which  may  be  produced  from  our 
early  divines,  against  the  views  of  the  Laudian  party  on  the 
subject  of  baptism  and  their  representation  of  the  doctrine  of 
our  Church,  has  caused  some  of  our  opponents  to  take  refuge 
in  an  argument  of  this  kind.  Be  it  so,  that  your  interpreta- 
tion of  the  Prayer  Book  may  have  been  that  originally  sanc- 
tioned and  intended,  and  long  held  in  the  Church.  But  we 
owe  our  present  Prayer  Book  to  the  leading  divines  of  the 
period  of  the  Restoration.  The  Book  was  accepted  from  them 
by  Parliament,  and  sanctioned  as  their  Book.  And  therefore 
we  are  bound  to  receive  it  now  in  the  sense  which  they  affixed 
to  it. 

I  shall  not  waste  much  time  in  replying  to  such  an  argu- 
ment, nor  will  I  complain  of  drowning  men  catching  at  straws. 
But  a  few  words  to  show  the  reader  the  true  state  of  the  case 
may  be  useful. 

In  the  first  place,  then,  the  only  document  of  a  public  kind 
we  have,  to  show  the  sense  which  was  affixed  by  any  of  these 
divines  to  the  Prayer  Book,  is  an  anonymous  account  of  the 
proceedings  of  the  Savoy  Conference  published  under  the  title, 
*  An  Account  of  all  the  Proceedings  of  the  Commissioners  of 
both  persuasions  appointed  by  his  sacred  Majesty,  according 
to  Letters  Patent,  for  the  review  of  the  Book  of  Common 
Prayer,  &c.  London,  printed  for  R.  H.  1661."  4to.  Of  this 
Book  Richard  Baxter  says, — 


EFFECTS    OF    BAPTISM    IN    INFANTS.  477 

"  All  these  being  surreptitiously  printed,  save  the  first  piece,  [that  is, 
the  Exceptions  of  the  Nonconformists.]  by  some  poor  men  for  gain,  without 
our  knowledge  and  correction,  are  so  falsely  printed,  that  our  wron^y  it  is 
very  great.  Whole  lines  are  left  out;  the  most  significant  words  are 
perverted  by  alterations,  and  this  so  frequently,  that  some  parts  of  the 
papers,  especially  our  large  reply,  and  our  last  account  to  the  King,  are 
made  nonsense  and  not  intelligible."  * 

We  have  not,  then,  a  very  trustworthy  authority  to  go  to 
for  what  did  pass  at  the  Savoy  Conference.  For  such  a  pro- 
duction as  that  here  spoken  of  may  be  as  incorrect  on  one  side 
as  on  the  other. 

But  supposing  the  account  to  be  correct,  and  that  the  lead- 
ing divines  of  the  party  opposed  to  the  Nonconformists  took 
the  ground  they  are  represented  as  taking,  (which  in  all  pro- 
bability they  did,  as  the  remaining  leaders  of  the  previously 
dominant  Laudian  party,t)  what  dbes  it  amount  to  ?  Simply 
this,  that  when  at  the  Restoration  the  King  appointed  a  Com- 
mission of  certain  divines  to  discuss  the  objections  brought 


'  Life  by  Sylvester,  B.  i.  P.  2.  p.  379.  I  give  the  passage  from  Cardwell's 
Conferences  connected  with  the  Book  of  Common  Prayer.  2d  ed.  Oxf  1841. 
8vo.  p.  263. 

f  The  views  of  the  leading  Episcopal  divines  in  this  Conference  are  so  well 
known,  that  it  is  hardly  necessary  to  say,  that  on  the  question  now  before  us  as 
to  the  effects  of  baptism  in  infants,  their  views  were  those  of  tlie  school  of  Moun- 
tagu  and  Laud,  to  which  they  owed  their  elevation.  Thus,  to  the  objection, 
"  We  cannot  in  faith  say  that  every  child  that  is  baptized  is  regenerate,"  they 
reply, — "  Seeing  that  God's  Sacraments  have  their  effects,  wliere  the  receiver 
doth  not  'ponere  obicem,'  put  any  bar  against  them,  (which  children  cannot  do,) 
we  may  say  in  faith  of  every  child  that  is  baptized,  that  it  is  regenerated  by 
God's  Holy  Spirit."  (Cardwell's  Conferences,  p.  356.)  This  of  course  was  tlie 
view  which  they  took  of  the  matter ;  and  I  could  have  also  pointed  those  who 
adduce  it  to  an  earlier  and  (to  my  mind)  better  testimony  (though  only  that  of 
an  individual)  to  the  same  effect.  But  what  is  that,  to  the  host  of  opponents 
which  the  doctrine  has  among  our  earlier  divines  ?  I  believe  that  not  one  single 
testimony  to  this  effect  could  be  produced  in  the  writings  of  our  divines  previous 
to  the  early  part  of  the  17th  century.  And  I  have  already  shown  what  the 
amount  of  testimony  is  against  it  And  I  say,  with  our  learned  Bishop  Abbot, 
Regius  Professor  of  Divinity  at  Oxford,  and  Bishop  of  Salisbury, — "  Papisticum 

illud  Scholasticorum  pronunciatum,  quod  operis  operati  fundamentum  est 

nescio  qua  fronte  tanquam  cathohcse  fidei  dogma  proponitur, '  Sacramenta  sem- 
per conferre  suum  effectum  non  ponenti  obicem.' "  (See  p.  288  above.)  And  with 
our  learned  Bishop  Carleton,  that  it  is  "  peregrina  et  incondita  sententia,"  and 
before  the  time  of  the  later  scholastic  divines  unheard  of  even  in  the  Church  of 
Kome.  (See  p.  842  above.) 


478  EFFECTS    OF   BAPTISM    IN"    INFANTS. 

against  the  Book  of  Common  Prayer,  the  surviving  bishops, 
being  of  course  inclined  to  Laudian  views,  maintained  in  the 
Conference  that  interpretation  of  the  Prayer  Book  which  was 
consistent  with  their  theological  system. 

For,  the  review  of  the  Prayer  Book  which  preceded  its  re- 
establish ment  by  the  Act  of  Uniformity,  was  not  made  at  the 
Savoy  Conference,  (as  is  often  eroneously  stated,)  but  after- 
wards in  Convocation. 

The  Commission  that  sat  at  the  Savoy  was  appointed  for 
only  four  months  ;  and  the  whole  of  that  time  having  been 
spent  in  useless  altercation  between  the  opposing  parties,  it 
came  to  an  end  without  producing  any  result  of  any  kind  ;* 
terminating  on  the  24th  of  July,  1661. t 

In  the  meantime,  namely,  early  in  May,  the  Convocation 
had  met,  and  proceeded  at  once  with  a  review  of  the  liiturgy, 
which  review  was  not  finished  until  the  following  December  ; 
but,  "  on  the  20th  of  December,  1661,  the  Book  of  Common 
Prayer  [so  revised]  was  adopted  and  subscribed  by  the  Clergy 
of  both  Houses  of  Convocation  and  of  both  Provinces.''^  In 
the  following  March,  after  a  further  slight  revision,  this  book 
was  printed,  §  and  was  accepted  as  it  stood  by  both  Houses  of 
Parliament.  | 

But  neither  were  any  alterations  or  additions  made  that" 
can  affect  the  question  we  are  now  considering,  nor  have  we 
any  record  of  the  sense  affixed  to  the  Prayer  Book  by  Convo- 
cation, much  less  any  declaration  that  the  Prayer  Book  was  to 
be  understood  according  to  a  certain  mode  of  interpretation. 
There  is  not  the  slightest  pretext  for  saying  that  Convocatipn 
ever  contemplated  anything  of  the  kind.  And  though  the 
probability  is,  that,  in  the  circumstances  under  which  that 
Convocation  met,  the  Laudian  party  formed  the  majority,  there 
is  also  every  reason  to  think,  that  there  was  a  considerable  and 
respectable  body  of  its  members,  who  would  have  been  entirely 
opposed  to  any  such  proceeding. 

Further,  that  Parliament  sanctioned  the  Book  of  Common 
Prayer  as  the  Book  of  the  Convocation  of  that  period,  and  in 

•  See  Cardwell's  Conferences,  pp.  264-266.  f  lb.  p.  869. 

X  lb.  p.  872.  §  lb.  p.  878. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  479 

their  view  of  its  meaning,  is  not  merely  a  groundless  assertion, 
but  directly  opposed  to  the  testimony  of  facts  and  of  the  Act 
itself  by  which  the  Book  was  confirmed,  that  is,  the  Act  of 
Uniformity. 

For  we  find  that  the  House  of  Commons  (however  indis- 
posed to  favor  the  violent  Nonconformists)  were  very  jealous  of 
any  alterations  being  made  in  the  Book  by  Convocation,  lest 
they  should  introduce  into  it  Laudian  views.  So  little  were 
they  inclined  to  defer  to  the  views  of  Convocation  about  the 
Prayer  Book,  that  on  the  9th  of  July,  1661,  before  Convo- 
cation had  had  time  to  make  any  progress  in  their  revision 
of  the  Book,  "  a  '  Bill  for  the  uniformity  of  public  Prayer  and 
administration  of  the  Sacraments,'  was  read  for  the  third  time, 
and,  together  with  a  copy  of  the  Prayer  Book,  printed  in  1604, 
was  passed  and  sent  to  the  Upper  House;"*  the  book  of  1604 
being  selected.  Dr.  Cardwell  supposes  in  order  to  avoid  any 
alterations  by  Archbishop  Laud.  The  consideration  of  this 
Bill  was  deferred  by  the  Lords,  and  its  first  reading  did  not 
take  place  till  the  14th  of  February,  1662.  "Three  days 
afterwards  it  passed  through  the  second  reading,  and  was 
placed  in  the  hands  of  a  select  committee.  The  Book  of  Com- 
mon Prayer,  however,  [that  is,  the  Book  as  revised  by  Convo- 
cation] was  not  yet  delivered  to  them ;  and  the  Committee 
having  inquired  on  the  13th  of  February,  with  strong  symp- 
toms of  impatience,  whether  they  should  still  wait  for  it,  or 
should  'proceed  upon  the  book  brought  from  the  Commons,' 
they  received  a  Royal  message  on  the  25th  of  the  same  month, 
together  with  an  authentic  copy  of  the  corrected  Prayer  Book 
confirmed  under  the  Great  Seal."t  This  revised  Book  having 
been  substituted  for  the  other,  and  some  other  amendments 
introduced  into  the  Bill,  the  Bill  passed  the  House  of  Lords  on 
the  9th  of  April,  1662,  and  was  returned  to  the  House  of 
Commons.  The  House  of  Lords  was  satisfied  with  the  altera- 
tions made,  and  passed  them  sub  silentio  ;  but  as  to  the  sense 
in  which  the  Book  was  understood,  each  member  of  course 
acted  upon  his  own  view  of  it.  And  it  is  very  clear  that  they 
did  not  consider  themselves  bound  to  abide  by  what  took  place 

•  lb.  p.  s're.  t  lb.  p.  877. 


480  EFFECTS    OF    BAPTISM    IN    INFANTS. 

in  Convocation,  for  they  preceded  as  far  as  the  Committee 
with  the  Book  of  1604,  when  they  must  have  known  that  Con- 
vocation had  completed  a  revision  of  the  Book,  and  were  evi- 
dently inclined  to  have  brought  the  matter  to  a  conclusion  upon 
that  Book,  if  the  revised  Book  had  not  been  at  once  submitted 
to  them. 

But  the  feeling  with  which  the  House  of  Commons  acted 
in  the  matter  is  still  more  strongly  marked ;  for  when  the  Bill 
was  returned  to  them  from  the  Lords  with  the  revised  Book 
of  Common  Prayer,  "  it  appears,"  says  Dr.  Cardwell,  "  that 
the  Commons  were  jealous  of  the  preference  given  to  the  cor- 
rected Book  of  Common  Prayer  over  the  edition  of  1604,  and 
suspecting  that  some  differences  might  have  been  introduced 
between  the  two  periods  when  the  books  were  respectively 
printed,*  directed  a  close  comparison  to  be  made  between  them. 
On  the  16th  of  April,  they  proceeded  so  far  in  their  fear  of 
change,  as  to  make  it  a  question  whether  they  should  not  re- 
consider the  corrections  made  in  Convocation;  and  though  they 
decided  to  adopt  them  without  further  examination,  the  divi- 
sion was  only  of  ninety-six  to  ninety  in  their  favor.  In 
order  to  save  the  dignity  of  the  House,  they  afterwards  divided 
on  the  question  whether  they  had  the  power  of  reconsidering 
such  corrections,  and  then  obtained  a  vote  in  the  affirmative. "t 
And  Dr.  Cardwell  adds,  that  "  the  fear,  which  the  Co?nmons 
seem  to  have  contracted,  that  occasion  would  be  taken  for  in- 
troducing into  the  Liturgy  the  religious  sentiments  of  Arch- 
bishop Laud  and  his  school  of  theologians,  was  not  altogether 
without  foundation.''^  Grlad  enough,  no  doubt,  would  the 
Laudian  party  have  been,  if  they  could  have  introduced  various 
alterations  into  our  Formularies  at  this  time.  But,  providen- 
tially, the  power  of  doing  so  was  not  in  their  hands. 

So  much,  then,  for  the  feelings  with  which  the  Houses  of 
Parliament  were  actuated  on  this  occasion. 

But,  finally,  what  are  the  words  of  the  Act  itself  of  Uni- 
formity ? 

*  Dr.  Cardwell  observes  in  a  note,  that  "  the  corrected  book  was  probably  a 
copy  of  the  printed  edition  of  1634,  (at  which  time  Laud  was  Archbishop  of 
Canterbury,)  with  the  corrections  [made  in  Convocation]  inserted." 

t  lb.  p.  878.  t  lb.  p.  889. 


EFFECTS   OF    BAPTISM    IN    INFANTS.  481 

The  first  clause  of  it  runs  thus, — 

"  Whereas  in  the  first  year  of  the  late  Queen  Elizabeth  there  -was  one 

uniform  order  of  Common   Service,  &c set  forth  in  one  book^ 

intituled  The  Book  of  Common  Prayer,  &c and  whereas  by  the 

great  and  scandalous  neglect  of  Ministers  in  using  the  said  Order  or  Liturgy 
so  set  forth  and  enjoined  as  aforesaid,  great  mischiefs  and  inconveniences, 
during  the  times  of  the   late  unhappy   troubles,  have  arisen  and  grown, 

&c his  Majesty  hath  been  pleased  to  authorize  and  require  the 

Presidents  of  the  said  Convocations,  and  other  the  Bishops  and  Clergy  of 
the  same,  to  review  the  said  Book  of  Common  Prayer,  and  the  Book  of  the 
Form  and  Manner  of  the  making  and  consecrating  of  Bishops,  Priests,  and 
Deacons ;  and  that  after  mature  consideration  they  should  make  such  addi- 
tions and  alterations  in  the  said  books  respectively,  as  to  them  should  seem 
meet  and  convenient  ....  since  which  time  they,  the  said  Presidents, 
&c.  .  .  have  made  some  alterations  ....  all  which  his  Majesty  having 
duly  considered,  hath  fully  approved  and  allowed  the  same,  and  recom- 
mended to  this  present  Parliament,  That  the  said  Books  of  Common 
Prayer,  and  of  the  Form  of  Ordination  and  Consecration  of  Bishops,  Priests, 
and  Deacons,  with  the  alterations  and  additions  which  have  been  so  made 
and  presented  to  his  Majesty  by  the  said  Convocations,  be  the  Book  which 
shall  be  appointed  to  be  used,  &c be  it  enacted,"  &c. 

Here^  then,  it  is  expressly  stated,  that  the  Book  sanctioned 
by  the  Act,  is  the  Book  of  Q,ueen  Elizabeth  avith  certain  al- 
terations and  additions.  The  alterations  and  additions  only 
are  received  from  Convocation.  The  Book,  otherwise,  is  re- 
cognized as  the  Book  previously  in  use  from  the  days  of  Eliza- 
beth, and  authorized  as  such. 

It  would  be  abusing  the  patience  of  the  reader  to  dwell 
longer  on  this  point. 


31 


CHAPTER  Xn. 

TESTITONIES  FROM   OUR  DIVINES    SINCE  THE  RESTORATION,  CfflEFLT 
OF    THE    ARMINIAN    SCHOOL,    ON    THE    SUBJECT    OF    THIS    WORK. 

The  reason  for  my  closing  the  series  of  authorities  cited  in 
a  previous  chapter,  at  a  particular  period  of  the  history  of  our 
Church,  was,  that  about  that  time  the  school  of  our  Reformers 
and  early  divines  was  superseded  in  the  high  places  of  the 
Church  by  a  party  of  very  different  theological  views.  Little 
could  be  learnt  from  the  statements  of  such  men  as  Laud  and 
Mountagu,  and  their  adherents,  as  to  the  intended  meaning 
of  the  Formularies  of  our  Church.  And  great  reason  have  we 
for  thankfulness,  that  it  was  not  permitted  them,  either  during 
their  first  enjoyment  of  power  in  the  reign  of  Charles  L,  or 
when  they  partially  regained  the  ascendancy  on  the  restora- 
tion of  Charles  IL,  to  make  any  material  alterations  in  the 
Formularies  bequeathed  to  us  by  our  martyred  Reformers. 
These  remaining,  there  remained  among  us  under  all  circum- 
stances the  seeds  of  truth.  In  them  the  Church  has  ever  had. 
within  her  witnesses  to  the  truth,  whose  voice  could  not  bo 
altogether  stifled. 

But  the  success  of  the  Romanizing  school  of  Laud  and  his 
party,  was  such  as  completely  to  overwhelm  for  the  time  the 
influence  of  the  school  of  the  Reformers,  and  turn  the  current 
theology  of  our  Church  into  a  very  different  channel. 

In  the  early  part  of  the  seventeenth  century,  indeed,  there 
was  a  considerable  movement  among  the  Protestant  Churches 
generally,  both  in  this  country  and  on  the  Continent,  which 
issued  in  the  formation  of  different  schools  of  theology  within 
their  several  communions.     And  their  Formularies,  in  some 


EFFECTS  OF    BAPTISM    IN   INFANTS.  483 

cases  left  open,  to  a  certain  extent,  to  different  modes  of  inter- 
pretation, were  claimed  by  all  parties  as  at  least  admitting  the 
sense  they  wished  to  assign  to  them. 

From  that  period  the  ministers  of  our  Church  have  become 
the  followers  of  several  different  theological  systems.  And  the 
prevailing  schools  have  no  doubt  been  the  Arminian  and  the 
Romanizing,  the  former  developing  itself  occasionally  into  what 
has  been  called  the  Latitudinarian.  And  political  events  in 
the  time  of  James  11.  having  caused  the  secession  of  the 
leaders  of  the  latter  school,  to  form  what  was  called  the  Non- 
juring  party,  the  former  remained  for  more  than  a  century  in 
almost  exclusive  possession  of  the  high  places  of  the  Church. 

It  is  not  to  be  wondered  at,  therefore,  that  the  language  in 
w^hich  the  great  majority  of  our  more  modern  divines  have 
spoken  on  such  subjects  as  that  before  us,  should  be  very  dif- 
ferent from  that  which  we  find  in  our  early  writers.  And  they 
who  class  our  leading  divines  of  different  periods  together,  and 
put  their  statements  side  by  side,  as  if  they  all  belonged  to 
the  same  school  of  theology,  and  always  meant  the  same  thing 
when  using  the  same  words,  are  likely  to  run  into  the  most 
mistaken  notions  as  to  the  meaning  of  their  testimonies. 

But  nevertheless,  on  the  subject  of  our  present  inquiry,  it 
will  be  found,  that  the  great  body  of  the  Arminian  divines,  up 
to  a  very  recent  period,  were,  on  the  main  point  of  the  contro- 
versy, agreed  with  our  early  writers.  For  though  they  speak 
of  regeneration  as  universally  taking  place  in  infants  in  bap- 
tism, it  was  not  generally  held  by  them  to  be  that  spiritual 
regeneration  by  which  a  new  principle  of  life  is  implanted 
in  the  soul,  but  a  regeneration  of  a  peculiar  and  inferior  kind, 
either  meaning  only  an  admission  into  the  visible  Church,  and 
to  the  enjoyment  of  its  privileges,  or  at  most  including  only, 
in  addition,  the  pardon  of  original  sin,  and  thus  placing  them 
in  a  state  of  acceptance  so  long  as  their  infantine  stat«  lasted. 

That  this  is  a  correct  representation  of  their  views,  is  proved 
both  by  their  direct  statements  to  this  effect,  and  also  by  their 
almost  universal  practice  of  admonishing  adults  of  the  neces- 
sity of  their  being  regenerated  t-o  their  having  any  ground  of 
hope  before  God,  and  placing  the  sole  and  necessary  evidences 
of  that  regeneration  in  their  bringing  forth  the  fruits  of  the 


484  EFFECTS   OF    BAPTISM    IN    INFANTS. 

Spirit.  The  testimonies  which  might  be  produced  from  their 
works  to  this  effect  are  innumerable.  But  I  shall  not  trouble 
the  reader  with  more  than  a  few  from  certain  well-known  au- 
thors, whose  names  will  probably  be  considered  as  affording 
sufficient  evidence  of  the  extensive  prevalence  of  the  views 
they  maintained. 

I  now  proceed  therefore  to  give  a  few  testimonies  from  the 
works  of  our  later  divines  :  not  absolutely  excluding  all  who 
speak  the  same  language  as  that  of  our  early  divines,  but  con- 
fining myself  almost  entirely  to  writers  of  the  Arminian  school. 


BISHOP  W.  NICOLSON; 
Bishop  of  Gloucester  from  1660  to  1672. 

Bishop  Nicolson  is  said  by  Anthony  Wood  to  have  been  "a 
right  learned  divine,  well  seen  and  read  in  the  Fathers  and 
Schoolmen."*  And  it  must  be  observed,  that  he  formed  one 
of  the  Upper  House  of  Convocation  at  the  Review  of  the  Lit- 
urgy in  1661  and  1662. 

The  following  extracts  are  from  his  Exposition  of  the 
Church  Catechism. 

On  the  words,  "  a  member  of  Christ,"  he  observes, — 

"That  is,  to  be  reckoned  Christians:  for  Christ  is  the  head  of  the 
Church,  and  all  Christians  the  body,  of  which  every  one  that  professeth 
Christian  religion  is  a  part,  and  is  so  to  be  esteemed.  But  these  parts  are 
of  two  sorts,  1st,  Either  (equivocal  parts,  so  taken  and  reputed  by  us,  such  as 
are  a  glass  eye,  or  a  wooden  leg  to  a  man,  which  are  so  called,  but  truly  are 
not  such:  and  whosoever  profess  the  supernatural  verities  revealed  by 
Christ,  and  make  use  of  the  Holy  Sacraments,  may  in  this  sense  be  called 
the  members  of  Christ,  because  they  are  reckoned  for  parts  of  his  visible 
body.  2nd,  Or  univocal  parts,  That  in  name  and  nature  are  true  believers, 
which  are  indeed  the  true  members  of  Christ,  and  do  belong  unto  his 
mystical  body,  and  receive  from  him  as  from  their  Head,  life,  sense,  and 
motion.  They  are  united  to  him,  live  in  him,  and  are  informed  by  his 
Spirit.  They  are  washed  and  regenerated  by  his  blood.  And  they  have 
his  righteousness  imputed  unto  them,  by  which  they  are  freed  from  the 
guilt  and  punishment  of  sin.  This  the  Apostle  teacheth,  1  Cor.  i.  30. 
*  But  of  him  are  ye  in  Christ  Jesus,  who  of  God  is  made  unto  us,  wisdom, 

*  Athea  Oxon.  vol.  8.  coL  951. 


EFFECTS   OF   BAPTISM   IN   INFANTS.  485 

righteousness,  sanctification,  redemption.'  And  to  these  Uist  only  the  two 
next  privileges  belong :  "  *  that  is,  to  be  "  the  child  of  God  and  an  inheritor 
of  the  kingdom  of  heaven." 

Speaking  of  the  Sacraments,  he  says, — 

"All  receive  not  the  grace  of  God,  that  receive  the  sacraments  of  grace. 
But  by  them  grace  is  offered  to  all  the  Church,  though  exhibited  only  to 
Uic  faithful."  t 

On  the  answer  that  children  are  baptized  because  they 
promise  faith  and  repentance  by  their  sureties,  he  says, — 

"This  is  an  excellent  answer,  and  being  well  examined  will  prove 
satisfactory.     For  it  shows, 

"1.  How  children  perform  this  promise  for  faith  and  repentance. 

^'2.  That  they  are  bound  to  perform  the  promise,  when  they  come  to 
age,  if  they  mean  to  have  a  part  of  the  grace  promised  by  God  in  baptism. 

"1.  For  the  first,  children  perform  not  this  promise  in  baptism  at  that 
time  actually,  that  is,  they  do  not  then  actually  repent  and  believe ;  neither 
is  it  necessary  they  should.  For  baptism  is  not  the  covenant,  but  the  seal 
of  it ;  and  the  seal  may  be  set  where  these  are  wanting.  This  is  evident  in 
the  case  of  circumcision."  X 

"Repentance  is  a  firm  resolution  of  amendment  of  life;  faith  an 
apprehension  of  God's  promises  :  for  the  performance  of  which  the  sureties 
engage ;  but  not  absolutely  that  the  child  shall  do  it,  for  that  is  beyond 
their  power  to  undertake ;  but  conditionally,  that  he  shall  do  it,  or  else 
have  no  benefit  by  their  engagement. ''''  ^ 

BISHOP  JEREMY  TAYLOR ; 

Bishop  of  Down  and  Connor  from  1660  ;  and  of  Dromore 
from  1661  to   1669. 

"  Although,  by  the  present  custom  of  the  Church,  we  are  baptized  in 
our  infancy,  and  do  not  actually  reap  that  fruit  of  present  pardon  which 
persons  of  a  mature  age  in  the  Primitive  Church  did  ;  (for  we  yet  need  it 
not,  as  we  shall  when  we  have  past  the  calentures  of  youth,  which  was  the 
time  which  th6  wisest  of  our  fathers  in  Christ  chose  for  their  baptism,  as 
appears  in  the  instance  of  St.  Ambrose,  St.  Austin,  and  divers  others ;)  yet 
wo  must  remember  that  there  is  a  baptism  of  the   Spirit  as  well  as  of 


*  "  A  plain  but  full  Exposition  of  the  Catechism  of  the  Church  of  England," 
pp.  16,  16,  of  the  first  ed.  printed  Lond.  1655.  4to.  The  author  published  a 
2nd  ed.  (a  reprint,  except  in  immaterial  points,  of  the  first)  in  1661,  when  he  waa 
Bishop  of  Gloucester,  and  dedicated  it  to  Dr.  Sheldon,  then  Bishop  of  London, 
and  afterwards  Archbishop  of  Canterbury.  It  has  been  frequently  reprinted, 
t  lb.  p.  169.  X  lb.  pp.  179,  180.  §  lb.  p.  187. 


EFFECTS    OF   BAPTISM    IN   INFANTS. 

iDoter :  and  whenever  this  happens,  whether  it  be  together  with  that  baptism 
of  water,  as  usually  it  was  when  only  men  and  women  of  years  of  discretion 
were  baptized  ;  or  whether  it  be  ministered  in  the  rite  of  confirmation,  which 
is  an  admirable  suppletory  of  an  early  baptism,  and  intended  by  the  Holy 
Ghost  for  a  corroborative  of  baptismal  grace,  and  a  defensative  .against 
danger ;  or  that  lastly,  it  be  performed  by  an  internal  and  merely  spiritxml 
ministry,  when  we,  by  acts  of  our  own  election,  verify  the  promise  made  in 
baptism,  and  so  bring  back  the  rite,  by  receiving  the  effect  of  baptism :  that 
is  whenever  the  '  filth  of  our  flesh  is  washed  away,'  and  that  we  have 
'the  answer  of  a  pure  conscience  towards  God,'  which  St.  Peter  affirms  to 
be  the  true  baptism,  and  which,  by  the  purpose  and  design  of  God,  it  is 
expected  we  should  not  defer  longer  than  a  great  reason  or  a  great  necessity 
enforces:  when  our  sins  are  first  expiated,  and  the  sacrifice  and  death  of 
Christ  is  made  ours,  and  we  made  God's  by  a  more  immediate  title, 
(which  at  some  time  or  other  happens  to  all  Christians  that  pretend  ta 
any  hopes  of  heaven,)  then  let  us  look  to  our  standing  and  '  take  heed  lest 
we  fall.' "  * 

This  passage  is  decisive  of  the  question,  whether  Bishop 
Taylor  held  that  the  baptism  of  the  Spirit  always  accompanied 
the  baptism  of  water  in  the  case  of  infants. 

To  the  sani|j  effect  he  speaks  frequently  in  his  Sermons,  as 
may  appear  by  the  following  extracts. 

"  The  first  great  instrument  of  changing  our  whole  nature  into  the  staie 
of  grace,  flesh  into  the  spirit,  is  a  firm  belief,  and  a  perfect  assent  to,  and 
hearty  entertainment  of  the  promises  of  the  Gospel. "f 

"Our  hearers  make  use  of  sermons  and  discourses  evangelical  but  to  fill 
up  void  spaces  of  their  time,  to  help  to  tell  an  hour  with,  or  pass  it  without 
tediousness.  The  reason  of  this  is  a  sad  condemnation  to  such  persons  r 
they  have  not  yet  entertained  the  Spirit  of  God,  they  are  in  darkness :  they 
were  washed  in  water,  but  never  baptized  with  the  Spirit ;  for  these  thing* 
are  spiritually  di.scerned.  They  would  think  the  preacher  rude,  if  he  should 
say  they  are  not  Christians,  they  are  not  within  the  covenant  of  the  Gospel  : 
but  it  is  certain  that  the  Spirit  of  manifestation  is  not  yet  upon  them ;  and 
that  is  the  first  effect  of  the  Spirit,  whereby  we  can  be  called  sons  of  God,  or 
relatives  of  Christ.^'X 

And  he  adds  at  the  conclusion  of  the  same  sermon, — 
"  The  sum  is  this :  an  animal  man,  a  man  under  the  Law,  a  carnal  man 


•  Life  of  Ohriflt,  Pt.  2.  g  12.  disc  9.  Works,  ed.  Heber,  8d  fed.  1889.  YOl.  9. 
pp.  408,  409. 

t  Serm.  on  Matt.  xxvi.  41,  on  "  the  flesh  and  the  Spirit"  Sermons,  ed.  16t8w 
fol.  p.  76. 

X  Serm.  1.  fo»  Whitaunday,  wi  Rom.  yjii.  9,  10.    lb.  p.  202. 


EFFECTS  OF  BAPTISM    IN    INFANTS.  487 

(for  as  to  this  they  are  all  one)  is  sold  under  sin. But  a  spiritual 

man,  a  man  that  is  in  a  state  of  grace,  who  is  born  anew  of  the  Spirit,  that 
is  regenerate  by  the  Spirit  of  Christ,  he  is  led  by  the  Spirit,  he  lives  in  thft 
Spirit."  &c.* 

Other  similar  passages  might  easily  be  added. 


BISHOP  EZEKIEL  HOPKINS; 

Bishop  of  Raphoe  from  1671  to  1681 ;  and  of  Derry  from 
1681  to  1690. 

Bishop  Hopkins,  in  his  "Doctrine  of  the  two  Sacraments," 
enters  fully  upon  the  question  of  the  effects  of  the  Sacrament 
of  Baptism,  both  in  the  case  of  adults  and  infants. 

The  following  extracts  will  show  his  views  on  the  subject 

"  There  are  two  ways  of  dedication  unto  God ;  whereby  his  title  takes 
place,  and  what  is  so  devoted  becomes  his.  The  one  external,  by  men :  as 
in  the  instances  before  cited :  whereby  there  was  no  change  at  all  wrought 
in  the  nature  of  the  thing  thus  dedicated,  but  only  a  change  in  the  relation 
and  propriety  of  it.  .  ,  .  The  other  dedication  is  inter^l,  and  wrought  by 
God  himself.  And  thus  he  is  said  to  separate  or  dedicate  persons  to  himself, 
when,  by  the  effectual  operation  of  the  Holy  Ghost  upon  them,  he  endows 
them  with  those  habits  which  enable  them  to  do  him  service,  .  ,  . 

■"  As  there  is  this  twofold  dedication  or  separation,  so  there  is  also  a  two- 
fold sanctification.  There  is  an  external  relation,  or  ecclesiastical  sanctifi- 
cation ;  which  is  nothing  else,  but  the  devoting  or  giving  up  of  a  thing  or 
person  vmto  God,  by  those  who  have  a  power  so  to  do.  There  is  an  internal, 
real,  and  spiritual  sanctiUcation :  and,  in  this  sense,  a  man  is  said  to  be 
sanctified,  when  the  Holy  Ghost  doth  infuse  into  his  soul  the  habits  of  divine 
grace,  and  maketh  him  partaker  of  the  divine  nature,  whereby  he  is  inwardly 
qualified  to  glorify  God  in  a  holy  life.  . .  . 

"  In  applying  this  distinction  to  Baptism,  and  to  show  you  how  it 
is  that  Baptism  dotk  sanctify,  I  shall  lay  down  these  following  propo- 
citiona. 

"  I,  Baptism  is  the  immediate  means  of  our  external  and  relative  sancti- 
fication unto  God, 

"  By  this  Holy  Sacrament,  all  that  are  partakers  of  it  are  dedicated  and 
separated  unto  liim. 

"  There  are,  if  I  may  so  express  it,  b»t  two  regiments  of  men;  the  one 
is  of  the  world ;  the  other  is  of  the  Church.  And  in  one  of  these  all  maii- 
kind  are  listed  and  do  march. .  .  . 


t  n>.  p.  2u. 


4QS  EFFECTS    OF    BAPTISM    IN    INFANTS. 

"  This  Church  of  Christ  may  be  considered,  either  as  visible  or  invisible. 
The  visible  Church  of  Christ  on  earth,  is  a  sort  of  people  who  profess  the 
name  of  Christ,  and  own  his  doctrine;  joining  together  in  a  holy  society 
and  communion  of  worship,  where  it  can  be  enjoyed.  The  invisible  Church 
of  Christ  on  earth  is  a  number  of  true  believers  who  have  internal  and 
invisible  communion  with  Jesus  Christ  by  their  faith  and  his  Spirit.  The 
visible  Church  is  of  a  much  larger  extent  than  the  invisible ;  for  it  compre- 
hends hypocrites,  and  too  many  ungodly  persons ;  yea,  all  those  who  have 
given  up  their  names  unto  Christ,  and  make  a  visible  profession  of  his 
doctrine,  though  by  their  lives  and  practice  they  deny  it.  .  .  . 

"  From  this  distinction  it  follows, 

"(1)  That  all,  that  are  of  the  visible  Church  of  Christ  Jesus,  are  taken 
out  of  the  world ;  so  that  it  may  truly  be  said  of  them,  that  they  are  not  of 
the  world. 

"  (2)  Hence  it  follows,  that  all  those  who  are  members  of  the  visible 
Church ,  may  truly  be  called  saints,  and  members  of  Christ,  and  the  children 
and  people  of  God ;  because,  by  being  taken  into  the  Church,  they  are  taken 
out  of  the  World ;  and  so  become  God's  portion,  and  the  lot  of  his  inheri- 
tance. 

[He  here   proceeds  to  show  that  so  Scripture  speaks  of 
such.]  0 

"(3)  But  to  bring  this  home  to  out  present  subject  of  Baptism :  from  all 
this  it  evidently  follows,,  that  those  who  are  baptized  may,  in  this  ecclesi- 
astical and  relative  sense,  be  truly  called  saints,  the  children  of  God, 
and  members  of  Christ;  and,  thereupon,  inheritors  of  the  kingdom  of 
heaven. 

"  Doubtless,  so  far  forth  Baptism  is  a  means  of  sanctification,  as  it  is  the 
solemn  admission  of  persons  into  the  visible  Church  ;  as  it  separates  then^ 
from  the  world,  and  from  all  false  religions  in  it,  and  brings  them  out  of  the 
visible  kingdom  of  the  devil  into  the  visible  kingdom  of  Jesus  Christ.  For, 
if  all  that  are  admitted  into  the  visible  Church  are  thereby,  as  I  have  proved 
to  you,  dignified  with  the  title  of  Saints  and  the  children  of  God,  then,  by 
baptism,  which  is  the  solemn  way  of  admitting  them  into  the  Church,  they 
may,  with  very  good  reason,  be  said  to  be  made  Saints,  the  children  of  God 
and  members  of  Christ.  But  this  is  only  a  relative  sanctity,  not  a  real :  and 
many  such  saints  and  sanctified  men  there  are,  who  shall  never  enter  into 

heaven This  sanctification,  regeneration,  and.  adoption,  conferred 

upon  us  at  our  admission  into  the  visible  Church,  is  external  and  ecclesi- 
astical :  and  though  it  alone  will  suffice  to  the  salvation  of  infants,  because 
they  are  thereby  as  holy  as  their  state  can  make  them  capable  of:  yet  it 
•will  not  suffice  to  the  salvation  of  grown  and  adult  persons,  if  they  contra- 
dict it  by  the  course  of  a  wicked  life.  .  .  . 

"  i.  Another  position  is  this.  That  Baptism  is  not  so  the  means  of  an  ' 
internal  and  real  ganctification,  as  if  all  to  vrhom  it  is  administered  were 


EFFECTS    OF   BAPTISM   IN   INFANTS.  489 

thereby  spiritually  renewed,  and  made  partakers  of  the  Holy  Ghost  in  his 
saving  grace. 

"  Though  an  external  and  ecclesiastical  sanctification  be  effected  by 
Baptism,  ex  opere  operato,  by  the  mere  administration  of  that  Holy  Sacra- 
ment; yet  so  is  Tiot  an  internal  and  habittial  sanctification:  and  that;  whether 
we  respect  adult  persons  or  infants. 

"  Baptism  was  not  instituted  to  any  such  purpose  that  it  should  be  an 
instrument  of  working  a  real  change  upon  infants :  for  neither  can  it  work 
this  change  by  any  immediate  and  proper  efficacy,  since  the  washing  of  the 
body  cannot  thus  affect  the  soul,  nor  infuse  any  gracious  habits  into  it 
which  itself  hath  not ;  neither  can  it  work  morally,  by  way  of  suasion  and 
argument,  because  infants  have  not  the  use  of  reason  to  apprehend  any  such. 
Again,  if  this  Baptismal  Regeneration  be  real,  by  the  infusion  of  habitual 
grace,  how  comes  it  to  pass,  that  the  greater  part  of  those  who  have  received 
it  lead  profane  and  unholy  lives,  and  too  many  perish  in  their  sins  ?  They 
who  have  the  seed  of  God  in  them  shall  never  sin  unto  death ;  and  the 
perseverance  of  those  who  are  inwardly  and  effectually  sanctified,  is  safe 
and  certain :  for,  surely,  true  grace  is  saving,  and  true  and  saving  grace  is 
the  effect  of  our  election  unto  eternal  life ;  for  *  whom  he  did  predestinate, 
them  he  also  called.'  Rom.  viii.  30.  And  therefore  I  judge  it  unsound 
doctrine  to  affirm,  that  Baptism  doth  confer  real  sanctification  upon  all 
infants,  as  well  as  upon  some  adult  persons,  who  are  made  partakers  of  it. 

"  But  here  may  some  say,  '  If  Baptism  doth  not  confer  a  real  and 
internal  regeneration  on  infants,  who  partake  thereof,  how  then  is  it,  that 
the  Church  hath  appointed  a  prayer  in  the  Office  of  Baptism,  wherein  we 
bless  God,  that  it  hath  pleased  him  to  regenerate  the  baptized  infant  with 
his  Holy  Spirit  ? ' 

"  To  this  I  answer,  that  the  Baptismal  regeneration  of  infants  is  external 
and  ecclesiastical 

'•'But  how  then  are  infants  said,  in  Baptism,  to  be  regenerated  by 
the  Holy  Spirit,  if  he  doth  not  inwardly  sanctify  them  in  and  by  that 
ordinance  ? ' 

"  I  answer :  Because  the  whole  economy  and  dispensation  of  the  king- 
dom of  Christ  is  managed  by  the  Spirit  of  Christ;  so  that  those  who  are 
internally  sanctified,  are  regenerated  by  hi«  effectual  operation ;  and  those 
who  are  only  externally  sanctified  are  regenerated  by  his  public  institution. 
Infants  therefore  are  in  Baptism  regenerated  by  the  Holy  Ghost,  because 
the  Holy  Spirit  of  God  appoints  this  ordinance  to  receive  them  into  the 
visible  Church,  which  is  the  regenerate  part  and  state  of  the  world.  .  .  . 

"3.  It  is  not  so  the  means  of  sanctification,  as  if  none  could  be  inter- 
nally and  really  sanctified,  who  are  necessarily  deprived  of  that  holy 
ordinance. 

******** 
If  "  4.  The  last  position  is  this.  That  Baptism  is  an  ordinary  means 
appointed  by   Christ,  for  the  real   and   effectual   sanctification    of   hi* 
Church. 


490  EFFECTS    OF    BAPTISM    IN    INFANTS. 

"  For,  this  is  the  great  end  of  all  Gospel  ordinances,  that,  through  them, 
might  be  conveyed  that  grace  which  might  purify  the  heart  and  cleanse  the 
life.  And,  though  I  do  not  affirm  that  baptism  doth  eifect  this  in  all  to 
whom  it  is  rightly  applied :  not  in  infants,  who,  while  such,  are  incapable 
of  that  work;  nor  in  many  adult  persons,  who,  though  baptized,  may 
remain  still  in  the  gall  of  bitterness  and  bond  of  iniquity :  yet  this  I  do 
affirm  and  maintain,  that  there  is  no  reason  to  doubt  the  salvation  of  any, 
who,  by  this  holy  ordinance,  are  consecrated  unto  God,  until,  by  their  actual 
and  wilful  sinning,  they  thrust  away  from  them  those  benefits  which  God 
intends  them  by  it 

"  From  all  this  that  hath  been  said  on  this  subject,  I  shall  draw  this 
one  deduction,  and  so  conclude.  Hence  we  may  learn  what  to  judge,  and 
what  to  hope,  concerning  the  state  of  infants  who  die  baptized. 

"  Certainly,  since  they  are  in  covenant  with  God  ;  since  they  are  the 
members  of  Christ,  being  members  of  his  Body,  the  Chuteh ;  since  they  are 
sanctified  and  regenerated,  so  far  forth  as  their  natures  are  ordinarily 
capable  of,  without  a  miracle ;  we  have  all  the  reason  in  the  world  com- 
fortably to  conclude,  that  all  such  die  in  the  Lord,  and  are  for  ever  happy 
and  blessed  with  him. 

"  With  very  good  reason,  therefore,  and  upon  very  clear  evidence,  hath 
our  Church  determined,  that  '  it  is  certain,  by  God's  word,  that  children 
which  are  baptized,  dying  before  they  commit  actual  sin,  are  undoubtedly 
saved.'     Rubric  after  Baptism 

"  Yea,  let  me  add,  that  not  only  infants  baptized,  but  all  infants  of 
believing  parents,  though  they  should  unavoidably  die  before  baptism,  yea 
before  they  see  the  light,  are  in  the  same  safe  and  blessed  condition,  for 
they  are  in  the  same  gracious  covenant.  For  since  the  promise  is  made  to 
believers  and  to  their  children,  God  will  not  falsify  his  promise,  where  they 
break  no  conditions."  * 


BISHOP  JOHN  PEARSON ; 

,  Bishop  of  Chesfm-from  1673  to  1686. 

Bishop  Pearson's  "  ETxposition  of  the  Creed "  has  long 
been  a  standard  work  among  us.  The  following  passages  will 
show  his  views  on  the  question  before  us. 

"  The  whole  Church  of  God,  as  it  containeth  in  it  all  the  persons 
which  were  called  to  the  profession  of  the  faith  of  Christ,  or  were  baptized 
inhis  name,  may  well  be  termed  and  believed  holy.  .  .  The  Church,  as  it 
embraceth  all  the  professors  of  the  true  faith  of  Christ,  containeth  in  it  not 

JT 

*  Works  of  Bishop  Hopkins,  ed.  by  Pratt  Lend.  1809,  8ro.  roLtf, 
pp.  417-429. 


EPFfiCTS   OP   BAPTISM   IN   INFANTS.  491 

only  snch  as  do  truly  believe  and  are  obedient  to  the  word,  but  those  also 

■which  are  hypocrites  and  profane Of  these  promiscuously  contained 

in  the  Church,  such  as  are  void  of  all  saving  grace  while  they  live,  and 
communicate  with  the  rest  of  the  Church,  and  when  they  pass  out  of  this 
life  die  in  their  sins,  and  remain  under  the  eternal  wrath  of  God ;  as  they 
were  not  in  their  persons  holy  while  they  lived,  so  are  they  no  way  of  the 
Church  after  their  death,  neither  as  members  of  it,  nor  as  contained  in  it. 
Through  their  own  demerit  they  fall  short  of  the  glory  unto  which  they 
were  called :  and  being  by  death  separated  from  the  external  communion 
of  the  Church,  and  having  no  true  internal  communion  with  the  members 
and  the  Head  thereof  are  totally  and  finally  cut  off  from  the  Church  of 
Christ.  On  the  contrary,  such  as  are  efficaciously  called  justified  and 
sanctified,  while  they  live  are  truly  holy,  and  when  they  die  are  perfectly 
holy;  nor  are  they  by  their  death  separated  from  the  Church,  but  remain, 
united  still  by  virtue  of  that  internal  union  by  which  they  were  before  con- 
joined both  to  the  members  and  the  HeadJ'  * 

Commenting  on  the  words,  "  The  Communion  of  Saints." 
he  says, — 

'■  Because  though  the  Church  be  holy,  yet  every  person  contained  in  it  is 
not  truly  so,  therefore  is  added  this  part  of  the  Article,  which  concerneth 
those  who  are  truly  such.  .  .  .  All  such  persons  as  are  called  from  the  vulgar 
and  common  condition  of  the  world  unto  any  peculiar  service  or  relation  unto 
God,  are  thereby  denominated  holy,  and  in  some  sense  receive  the  name  of 
Saints.  The  penmen  of  the  Old  Testament  do  often  speak  of  the  people  of 
Israel  as  of  a  holy  nation,  and  God  doth  speak  unto  them  as  to  a  people  holy 
unto  himself;  because  he  had  chosen  them  out  of  all  the  nations  of  the 
world,  and  appropriated  them  to  himself.  Although  therefore  most  of  that 
nation  were  rebellious  to  him  which  called  them,  and  void  of  all  true, 
inherent,  and  actual  sanctity ;  yet  because  they  were  all  in  that  manner 
separated,  they  were  all,  as  to  the  separation,  called  holy.  In  the  like 
manner  those  of  the  New  Testament,  writing  to  such  as  were  called,  and 
had  received  and  were  baptized  in  the  faith,  give  unto  them  all  the  name 
of  Saints,  as  being  in  some  manner  sucj^by  being  called  and  baptized.  For 
being  baptism  is  a  washing  away  of  sin^nd  the  purification  from  sin  is  a 
proper  sanctification  ;  being  every  one  who  is  so  called  and  baptized  is  thereby 
separated  from  the  rest  of  the  world  which  are  not  so,  arid  all  such  separa- 
tion is  some  kind  of  sanctification  ;  being,  though  the  work  of  grace  be  not 
perfectly  wrought,  yet  when  the  means  are  used,  without  something  appear- 

ING    TO   THE    CONTRARY,  WE    OUGHT    TO    PRESUME    OF   THE    GOOD    EFFECT; 

threfore  all  such  as  have  been  received  into  the  Church,  may  be  in  some 
sense  called  holy.  But  because  there  is  more  than  an  outward  vocation, 
and  a  charitable  presumption,  necessary  to  make  a  man  holy ;  therefore  we 
must  find  some  other  qualification  which  must  make  him  really  and  truly 

*  On  Ari.  iz.  ed.  Dobsoo,  Loud.  1882.  ^8vo.  pp.  6}6>  614w 


492  EFFECTS    OF   BAPTISM   IN   INFANTS. 

such,  not  only  by  an  extrinsical  denomination,  but  by  a  real  and  internal 
affection.  What  this  sanctity  is,  and  who  are  capable  of  this  title  properly, 
we  must  learn  out  of  the  Gospel  of  Christ ;  by  which  alone,  ever  since  the 
Church  of  Christ  was  founded,  any  man  can  become  a  Saint.  Now  by  the 
tenor  of  the  Gospel,  we  shall  find,  that  those  are  truly  and  properly  saints, 
which  are  'sanctified  in  Jesus  Christ.'  (1  Cor.  i.  2.)     First,  In  respect  of 

THEIR    HOLY    FAITH,  BY  WHICH  THEY  ARE  REGENERATED  ]    for,   '  WhoSOCVer 

believeth  that  Jesus  is  the  Christ,  is  born  of  God;'  (1  John  v.  1.;)  by  which 
they  are  purged,  God  himself  'purifying  their  hearts  by  faith,'  (Acts  xv. 
9.,)  whereby  they  '  are  washed,  sanctified,  and  justified,  in  the  name  of  the 
Lord  Jesus;'  (Cor.  vi.  11.;)  'in  whom  also,  after  that  they  believe^  they  are 
sealed  with  the  Holy  Spirit  of  promise.'  (Eph.  i.  13.)  Secondly,  In  respect 
of  their  conversation,"  &c.* 


DEAN  DUREL; 

Dean  of  Windsor  from  1677  till  his  death  in  1683.  Pre- 
viously  Prebendary  of  Windsor  and  Durham,  and  Chaplain 
to  the  King. 

Dr.  John  Durel  is  spoken  of  by  Anthony  "Wood,  (a  contem- 
porary, and,  beyond  all  doubt,  one  of  the  highest  of  "  High 
Churchmen,")  in  the  following  terms, — 

"  He  was  a  person  of  unbiassed  and  fixed  principles,  untainted  and 
steady  loyalty,  as  constantly  adhering  to  the  sinking  cause  and  interest  of 
his  sovereign  in  the  worst  of  times ;  who  dared  with  an  unshaken  and  un- 
daunted resolution  to  stand  up  and  maintain  the  honor  and  dignity  of  the 
English  Church,  when  she  was  in  her  lowest  and  deplorable  condition. 
He  was  very  well  versed,  also,  in  all  the  controversies  on  foot  between  the 
Church  and  the  disciplinarian  party ;  the  justness  and  reasonableness  of 
the  established  constitutions  of  the  former  no  one  of  late  years  hath  more 
plainly  manifested,  or  with  grea^  learning  more  successfully  defended 
against  its  most  zealous  modern  oppugners  than  he  hath  done,  as  by  his 
works  following  is  manifest."! 

He  then  gives  a  list  of  his  works,  of  which  the  principal  is 
that  which  I  am  about  to  quote,  entitled,  "  Sanctse  Ecclesiae, 
Anglicanae  adversus  iniquas  atque  inverecundas  Schismatico- 
rum  criminationes  Vindiciae,  &c.  Lond.  1669."  4to.t 


•  lb.  pp.  627,  628.  f  Athen.  Oton.  iv.  89.  ed.  Bliss. 

X  Some  copies  of  this  work  occur  with  the  following  title, — "  Historia  ritnum 
8.  Ecdesiffi  Anglicans  ex  otnni  aotiquitate  eruta,  «bc.  Load.  16t2." 


EFFECTS   OF   BAPTISM    IN    INFANTS.  493 

The  subject  of  the  26th  chapter  of  this  work  is, — "  On  the 
Efficacy  of  Baptism,  Whether  in  the  Anglican  Liturgy  it  is 
esteemed  greater  than  it  really  is."  ("De  Efficacia  Baptismi, 
An  major  juxta  Liturgiam  Anglicanam  quam  par  est,  habea- 
tur.")  And  it  is  written  in  reply  to  the  objection  of  the  Non- 
conformists, that  our  Baptismal  Service  for  Infants  implies 
that  all  infants  are  spiritually  regenerated  in  baptism.  I  re- 
gret that  it  is  impossible,  from  the  space  required,  to  transfer 
the  whole  chapter  to  these  pages,  as  the  charge  is  most  ably 
met  and  refuted.  I  must  content  myself  with  the  following 
extracts. 

''  Inasmuch  as  Baptism  is  a  sacrament  or  visible  sign  and  mpst  certain 
pledge  of  that  invisible  grace  which  embraces  both  blessings,  namely,  the 
washing  away  of  guilt  and  the  cleansing  from  corruption,  as  being  that 
which  was  appointed  by  God,  to  signify,  seal,  and  instrumentally  exhibit 
it,  therefore,  not  only  in  that  sentence  of  our  Liturgy  which  the  Apologist 
here  attacks,  but  among  all  the  approved  authors  among  the  Reformed, 
where  that  sacred  laver  is  treated  of,  phrases  occur  of  such  a  nature  that 
IGNORANT  MEN  may  easily  conclude  from  them,  that  that  grace  of  the 
Holy  Spirit  with  which  Baptism  when  administered  to  those  who  have  right 
dispositions,  is  always  attended,  is  the  effect  of  the  Sacrament  itself. 
Such  is  this  saying  of  Calvin, — '  We  assert  that  Baptism  is  God's  ordinary 
instrument  to  wash  and  renew  us,  in  a  word  to  communicate  salvation ;' 
(Antid.  cap.  de  Bapt.  can,  5. ;)  which  if  the  Apologist  should  read  in  the  Book 
of  Common  Prayer,  he  would  immediately  be  altogether  horrified  at  it.  For 
why  should  he  not  infer  from  it,  equally  as  from  any  words  that  occur  in 
that  Book,  '  that  there  is  ascribed  to  the  Sacrament  of  Baptism  a  power  to 
renew  and  necessarily  save  all  men  that  are  initiated  by  it.'  And  yet 
similar  speeches  are  frequently  found  in  the  same  author  and  the  other  Re- 
formed writers,  which  is  known  to  those  who  have  paid  the  slightest  atten- 
tion to  their  works.  Nor  ought  any  one  to  be  surprised  at  that,  since  Holy 
Scripture  has  in  various  passages  gone  before  them  in  this  matter,  Rom. 
vi.  3,  4;  Gal.  iii.  27  ;  Tit.  iii.  5;  Eph.  v.  26. 

"  Then  as  to  what  he  says.  '  that  no  one  can  be  a  minister  of  the 
Reformed  Church  of  England  who  is  not  certainly  persuaded  of  the  regen- 
eration of  every  infant  baptized,'  neither  also  is  that  true.  The  minister 
truly  gives  thanks  to  God  after  each  infant  has  been  baptized,  that  it  hath 
pleased  God  to  regenerate  him  with  his  Holy  Spirit.  But  it  does  not  thence 
follow,  that  he  ought  to  be  certain  of  the  regeneration  of  every  infant  bap- 
tized. For  it  is  sufficient  if  he  is  persuaded  of  the  regeneration  of  some 
only,  for  instance  of  elect  infants,  or,  if  you  like,  even  of  some  only  of  their 
number,  that  on  that  account  he  may  be  able,  nay  ought,  to  give  God  thanks 
for  each  and  all  baptized.  Since  who  is  elected,  he  knows  not ;  arid  since  it 
is  but  just,  that  he  should,  BY  ths  Judomsnt  of  chawtt,  presume,  that 


494  EFFECTS    OF    BAPTISM  IN    INFANTS. 

OS  many  as  he  baptizes  are  elect,  and,  if  any  are  regenerated  in  Baptism 
{which  none  but  a  Socinian  or  other  Catabaptist  will  deny,)  regenerated.^'* 

And  then  observing,  that  all  the  Reformed  Churches,  in- 
cluding the  Anglican,  declare  that  the  wicked,  when  partaking 
of  the  bread  and  wine  in  the  Eucharist,  are  by  no  means  par- 
takers of  Christ,  he  adds, — 

"  But  since  as  many  as  come  to  that  sacred  feast  with  right  dispositions, 
such  feed  spiritually,  that  is  hy  faith,  upon  the  most  holy  body  and  blood  of 
Christ,  the  minister  rightly,  when  the  holy  Eucharist  has  been  celebrated, 
gives  thanks  to  God,  that  he  has  refreshed  all  the  communicants  (although 
he  is  not  and  cannot  be  certain  of  each)  with  that  heavenly  food.  Why 
should  he  not  therefore  do  the  same  after  the  administration  of  holy  baptism 
to  every  infant  ?     Why,  T  say,  should  he  not  give  thanks  to  God  for  the 


*  Quia  gratia9  illiua  invisibilis,  quae  utrumque  beneficium,  reatus  ablutionem 
flcilicet  et  maculee  purgationem  complectitur,  sacramentum  seu  signum  visibile 
atque  pignus  certissimum  baptismus  est,  ut  qui  ad  illam  significaudam,  obsig- 
nandamque,  atque  instrumentaliter  exhibendam  a  Deo  iiistitutus  fuit :  idea,  nou 
tantum  in  ea  periodo  Liturgise  nostra!,  quam  hie  oppugnat  Apologista,  sed  apud 
omnes  probates  Reformatorum  authores,  ubi  de  sacro  illo  lavacro  agitur,  occurrunt 
ejusmodi  locutiones,  ut  ex  iis  facile  inferaiit  homines  impebiti  gratiam  illam 
Spiritus  Sancti  quani  Baptismus  rite  dlspositis  administratus  semper  habet  comi- 
tem,  esse  ipsius  Sacramenti  effectum.  Talis  est  hnec  Calvini  locutio : — "  Nos 
Baptismum  ordinarium  Dei  instrumentum  asserimus  ad  nos  lavandos,  et  reno- 
vandos,  ad  salutem  denique  communicandam."  (Antid.  cap.  de  Baptism,  can  5.) 
Quam  si  in  libro  Liturgico  legeret  Apologista,  ad  earn  statim  totus  cohorresceret. 
Quidni  enim  ex  ea,  roque  atque  p.x  ullis  verbis  qua:  in  illo  libro  occurrunt,  inferat, 
"  Sacramento  Baptism!  vim  ascribi  omnium  hominum,  qui  eo  initiantur,  regenera- 
tivam  ac  necessario  salvificam  ?"  Attamen  similes  locutiones  apud  eumdem 
authorem,aliosque  Reformatos  Scriptores  frequentes  reperiuntur,  quodnorunt  qui 
eorum  libros  vel  levi  manu  versavere.  Neque  id  mirum  cuiquam  esse  debet, 
cum  iis  eA  in  re  praeiverit  Scriptura  sacra  variis  locis,  Rom.  vi.  3,  4 ;  Gal.  ilL  27 
Tit.  iii.  5 ;  Ephes.  v.  26 

Deinde  quod  ait,  "  Neminera  posse  esse  ministrura  Reformatie  Ecclesise  An- 
glicanic,  qui  uon  certo  persuasus  sit  de  regeneratione  cujuslibet  infautis  baptizati," 
■neque  id  etiam  verum  est.  Deo  quidem  gratias  agit  Minister  post  baptizatum 
unumquemque  parvulum,  quod  Deo  placuerit  cum  Spiritu  suo  regenerare.  Sed 
non  inde  soquitur  cum  de  cujuslibet  parvuli  baptizati  regeneratione  certum  esse 
debere.  8uffi,cit  enim  si  de  quorumdam  tantian,  electorum  infantum  puta,  aut  si 
via  etiam  aliquorum  duntaxat  ex  eorum  numero,  regeneratione  persuasus  sit,  ut  eo 
nomine  possit,  imo  dfbeat,  Deo  gratias  agcre  pro  omnibus  et  singulis  baptizatis^ 
Quippe  ciim  quia  sit  electus,  ipsum  lateat ;  cumque  par  sit,  eum,  quotquot  bap- 
tizat,  KX  jDDicio  CHARiTAXts,  ckctos,  et  at  qui  in  Baptismo  regenerantur,  (quod 
nemo  nisi  Socinianiu  aliiuve  Gatcd>aptista,  negcuerit)  regeneratoa  rsijSBVMsas." 
(p.  290.) 


EFFECTS   OF  BAPTISM  IN  INFANTS.  49^ 

regeneration  of  each  one  whom  God  has  vouchsafed  to  admit  to  the  laver^ 

regeneration  '     Certainly  the  reason  is  the  same  in  both  cases."* 

*'  Moreover  Ames  himself  grants, '  that  God  infuses  a  habit  or  principle 
of  grace  into  some  while  they  are  baptized.'  (Bellarm.  enerv.  tom.  S.disp. 
14.  quaest.  3.  th.  2.  sect.  3.)  And  since  the  Church  is  ignorant  who  they  are 
to  whom  God  vouclisafes  that  grace,  and  ought  to  presume  it  in  thb 
JUDGMENT  OF  CHARITY  OF  EVERY  ONE  BAPTIZED,  I  ask  the  Adversaries 
themselves,  with  whom  Ames  is  in  such  great  esteem,  what  just  fault  can 
be  found  with  that  prayer  in  which  it  gives  thanks  to  God  for  the  regeneration 
of  infants  baptized  V^ 

And  in  the  same  chapter  he  shows,  that  the  doctrine  of  the 
rubric  as  to  the  salvation  of  baptized  infants  dying  in  their 
infancy  is  that  of  all  the  Reformed  Churches. 


DR.  W.  FALKNER,  1677. 

Dr.  Falkner  published  several  works  in  vindication  of  the 
doctrine  and  rites  of  our  Church,  against  the  Dissenters.  They 
are  recommended  by  (among  others)  Dr.  W.  Wotton,  in  his 
"  Thoughts  concerning  a  Proper  Method  of  Studying  Divinity/'t 
and  by  the  late  Bishop  Cleaver  in  his  "List  of  Books  recom- 
mended to  the  Clergy  of  the  Diocese  of  Chester.""^ 

One  of  these  is  entitled,  "  Libertas  Ecclesiastica ;  or,  a 
Discourse  vindicating  the  lawfulness  of  those  things  which  are 


*  Quoniam  vero  quotquot  ad  sacras  illas  epulas  rit6  dispositi  acccdtmt,  ii 
sacratissimo  corpora  sanguineque  Christi  spiritualiter,  per  fidem  scilicet,  vescun- 
tur,  recte  minister,  sacra  Eucharistia  celebrata,  Dea.grati.as  agit,  quod  omnes 
communicantea  (quanquam  de  singulis  certus  non  est,  nee  vero  esse  potest) 
ccelesti  illo  pabulo  refeceriL  Quidni  igitur  idem  faciat  post  administratum  cuili- 
bet  infanti  sacrum  baptisma  ?  Quidni,  inquam,  Deo  gratias  agat  pro  uniuscu- 
jusque  regeneratione  quem  dignatus  est  Dens  ad  regenerationis  lavacrum 
adraittere?     Certe  utrobique  par  ratio  est  (pp.  290,  291.) 

f  Quin  ipse  etiam  Amesius  concedit, '  Deum  quibusdam,  dum  baptizantur, 
habitum  vol  principium  gratiae  infundere.'  (Bellarm.  Enerv.  tom.  3.  disp.  14. 
quaest.  3.  th.  2.  sect  3.)  Qui  vero  illi  pint,  quos  Deus  ea  gratia  dignatur,  cum 
ignoret  Ecclesia,  dkbeatqok  id  ex  judicio  chaeitatis  dk  quolibkt  baptizato 
pajscMERE,  queero  ab  ipsis  adversariis  apud  quos  tanto  in  prctio  est  Amesius, 
quid  jure  reprehendi  possit  in  ea  precadone  in  qua  Deo  gratias  agit  oh  infantum 
bapiizatorum  regenerationem  ?  "  (pp.  296,  297.) 

X  First  printed  Lend.  1734.  8vo.  Reprinted  by  Dr.  H.  Cotton,  Ox£ 
1818.  8vo. 

§  Oxf.  1791.  8vo. 


496  EFFECTS    OF   BAPTISM   IN   INFANTS. 

chiefly  excepted  against  in  the  Church  of  England ;"  and  from 
it*  I  quote  the  following  passages. 

Repl}/ing  to  the  objections  of  the  Dissenters  to  the  Baptis- 
mal Service,  he  says, — 

"  I  suppose  it  evident,  that  if  it  can  be  certainly  proved,  that  every  bap- 
tized infant  is  savingly  regenerated,  or  if  on  the  other  side  all  the  expres- 
sions in  the  Liturgy  can  be  fairly  and  probably  interpeted  of  a  federal 
regeneration,  which  is  generally  acknowledged,  there  can  be  then  no  doubt  but 
all  these  expressions  may  be  fitly  and  allowably  used.  I  shall  treat  of  both 
these  senses,  because  they  both  plead  an  allowance  in  our  Church."! 

He  then  proceeds  to  give  the  arguments  for  supposing  that 
every  baptized  infant  is  savingly  regenerated,  where,  however, 
he  commences  with  the  remark  that  such  regeneration  is  very 
different  from  that  of  an  adult.     He  says, — 

"  It  must  be  here  noted,  that  by  the  saving  regeneration  of  baptised 
infants,  it  is  not  intended  that  their  understandings  or  wills  are  guided  to 
an  high  esteem  and  love  of  God  and  the  Christian  life,  which  the  infant 
state  is  not  capable  of:  but  this  regeneration  is  mainly  relative,  so  that 
being  regenerated  by  Baptism,  they  are  no  longer  the  children  of  wrath, 
and  under  the  curse  due  to  original  sin  •  but  are  brought  into  a  new  state, 
to  be  members  of  the  body  of  Christ,  and  thereby  partakers  of  the  favour 
of  God.  And  though  some  small  seeds  of  gracious  disposition  may  be  in 
infants,  who  are  capable  thereof  in  the  same  manner  as  they  are  of  corrup- 
tion; yet  that  regeneration  or  renovation  of  an  infant  in  Baptism,  whereby 
he  is  received  into  a  state  of  remission  and  salvation,  is  very  different  from 
the  regeneration  of  an  adult  person,  whereby  his  soul  and  life  are  moulded 
according  to  the  form  of  the  Christian  doctrine,  and  brought  into  a  con- 
formity to  the  image  of  GodPX 

"  To  persevere  in  the  Infant-regeneration  which  is  chiefly  relative,  is  no 
sufficient  qualification  for  the  acceptance  of  the  adult,  in  whom  another 
KIND  OF  regeneration  [by  inward  real  conversion  and  gracious  qualifica- 
tions and  exercises)  is  necessaryP^ 

So  that  the  highest  view  which  he  conceived  could  be  taken 
with  respect  to  the  regeneration  of  infants  spoken  of  in  the 
Baptismal  Service,  fell  far  short  of  what  our  modern  "  High 
Church-men"  tell  us  is  the  only  view  honestly  tenable.  He 
had  no  idea  of  an  adult  being  said  to  be  regenerate,  because 
he  might  have  been,  in  a  sense,  justly  called  so  as  an  infant. 


•  Sd.ed.  1677.  8va  t  p.  229. 

X  lb.  pp.  281,  282.  §  lb.  p.  256. 


EPFEOTS    OP   BAPTISM    IN    INFANTS.  4^ 

His  "  saving  regeneration"  of  an  infant,  was  not  that  "  Spiri- 
tnal  regeneration"  by  which  a  new  principle  of  life  is  im- 
planted in  the  soul,  producing  the  sanctification  of  the  reci- 
pient. 

Proceeding  then  to  treat  of  the  other  sense,  namely,  a 
**  federal  regeneration,"  he  says, — 

"  There  is  another  notion  of  Baptismal  regeneration  to  be  considered, 
That  baptism  doth  certainly  admit  persons  into  communion  with  the  Church 
of  Christ,  and  to  visible  membership  with  him;  and  that  every  baptized 
person,  whether  he  be  adult  or  infant,  hath  thereupon  such  titles  belonging 
to  him,  that  he  is  to  be  called  '  regenerate,  a  child  of  God,  a  member  of 
Christ,'  upon  the  account  of  his  being  then  admitted  into  the  Christian 
Society,  and  being  received  by  Baptism  to  the  profession  of  Christianity, 
and  under  the  Covenant  of  grace,  whereby  he  is  visibly  such.  .  .  .  This 
notion  as  it  is  extended  to  infants,  as  understanding  them  in  this  sense  to  be 
regenerated  in  Baptism,  was  embraced  by  some  in  our.  Church  from 
King  Edward's  reign,  and  seemeth  probably  favored  by  some  expressions 
of  Bishop  [Archbishop]  Whitgifl,  and  is  more  particularly  expressed  by 
Bishop  Carleton,  and  divers  others?''  * 

"  Bishop  Carleton  declareth  himself  to  this  purpose,  '  That  young 
children  baptized  are  delivered  from  original  sin  we  doubt  not,  and  if  they 
die  before  they  come  to  the  practice  of  actual  sins,  they  shall  be  saved :' 
and  '  that  children  baptized  are  put  into  the  state  of  salvation,  I  make  no 
doubt  of  it,  but,'  saith  he,  '  this  we  must  believe  ex  judicio  charitatis.* 
Which  phrase  of  believing  by  the  judgment  of  charity  (which  some  have 
thought  improper)  is,  T  conceive,  the  same  with  those  words  of  St.  Paul,  1 
Cor.  xiii.  7  :  '  Charity  believeth  all  things ;'  that  is,  where  there  is  nothing 
that  can  determine  us  to  the  contrary,  Christian  charity  requireth  us  to 
entertainthemost  favorable  apprehension,  and  to  judge  and  hope  the  best.  .  .  . 
And  they  who  entertain  these  apprehensions  do  acknowledge,  that  all  bap- 
tized infants  or  orthers  are  regenerated  and  justified  Sacramento  tenusj  or 
they  are  visibly  such  so  far  as  concerneth  their  profession,  and  the  applica- 
tion of  the  means  of  grace ;  and  they  may  be  affirmed  to  be  such,  according 
to  the  usual  language  of  the  Holy  Scriptures  concerning  Sacraments,  and 
the  dispensation  of  the  grace  of  God. 

"  And  this  notion,  as  it  is  very  true,  so  it  is  made  use  of  and  manifestly 
cdlowed  in  our  Liturgy,  in  the  Office  '  for  them  who  are  baptized  in  riper 
years : '  where  every  person  then  baptized  is  said  to  be  '  regenerated  and 
grafted  into  the  body  of  Christ's  Church,  to  be  born  again  and  made  an 
heir  of  everlasting  salvation  through  our  Lord  Jesus  Christ,  and  to  have 
now  by  Baptism  put  on  Chriat,  being  made  a  child  of  God  and  of  the  light.' 
Yet  it  is  not  hereby  intended  to  be  dogmatically  declared,  that  every  adult 


lb.  pp.  266,  267. 

32 


498  EFFECTS    OF    BAPTISM    IN    INFANTS. 

person  receiving  baptism  is  thereby  in  a  certain  state  of  salvation,  because 
true  faith  and  repentance  which  some  such  persons  may  possibly  want  are 
in  them  necessary  in  order  to  the  spiritual  efficacy  of  the  Sacraments,  and 
is  so  acknowledged  by  the  doctrine  of  our  Church.  For  as  our  Articles 
declare,  that  '  those  who  receive  baptism  rightly,  are  thereby  as  by  an 
instrument  graflfed  into  the  Church,  and  obtain  remission  of  sins '  (Art. 
27.;)  so  they  also  assert  concerning  Sacraments,  that  'in  such  only 
who  worthily  receive  the  same,  they  have  a  wholesome  effect  and  opera- 
tion." * 

f. 

BISHOP  BURNET: 
Bishop  of  Salisbury  from  1689  to  1714. 

Bishop  Burnet,  in  his  Comment  on  the  27th  Article,  thus 
istates  the  nature  and  effects  of  Baptism : — 

"The  salvation  that  we  Christians  have  by  baptism,  is  effected  by  that 
federation  into  which  we  enter,  when  upon  the  demands  that  are  made  of 
our  renouncing  the  devil,  the  world,  and  the  flesh,  and  of  our  believing  in 
Christ,  and  our  repentance  towards  God,  we  make  such  answers  from  a 
good  conscience  as  agree  with  the  end  and  design  of  baptism ;  then  by  our 
thus  coming  into  covenant  with  God,  we  are  saved  in  baptism.  So  that 
the  salvation  by  baptism  is  given  by  reason  of  the  federal  compact  that  is 
made  in  it.  Now  this  being  made  outwardly,  according  to  the  rules  that 
are  prescribed,  that  must  make  the  baptism  good  among  men,  as  to  all  the 
outward  and  visible  effects  of  it.  But  since  it  is  the  '  answer  of  a  good 
conscience '  only  that  '  saves,'  then  an  answer  from  a  bad  conscience,  from  a 
hypocritical  person,  who  does  not  inwardly  think  or  purpose,  according  to 
what  he  professes  outwardly,  cannot  save,  but  does  on  the  contrary  aggravate 
his  damnation.  Therefore  our  Article  puts  the  efficacy  of  baptism,  in  order 
to  the  forgiveness  of  our  sins,  and  to  our  adoption  and  salvation,  upon  the 
virtue  of  prayer  to  God;  that  is,  upon  those  vows  and  other  acts  of  devotion 
that  accompany  them.  So  that  when  the  seriousness  of  the  mind  accompa- 
nies the  regularity  of  the  action,  then  both  the  outward  and  inward  effects 
of  baptism  are  attained  by  it:  and  we  are  not  only  'baptized  into  one  Body,' 
but  are  also  '  saved  by  baptism.'  So  that  upon  the  whole  matter.  Baptism 
is  a  federal  admission  into  Christianity,  in  which,  on  God's  part,  all  the 
blessings  of  the  Gospel  arc  made  over  to  the  baptized ;  and  on  the  other 
hand,  the  person  baptized  takes  on  him,  by  a  solemn  profession  and  vow,  to 
observe  and  adhere  to  the  whole  Christian  religion.  So  it  is  a  very  natural 
distinction  to  say,  that  the  outward  effects  of  baptism  follow  it  as  outwardly 
performed ;  but  that  the  inward  effects  of  it  follow  upon  the  inward  acts. 

•  lb.  pp.  268-260. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  499 

But  this  difference  is  still  to  be  observed  between  inward  acts  and  outward 
actions,  that  when  the  outward  action  is  rightly  performed,  the  Church 
must  reckon  the  Baptism  good,  and  never  renew  it.  But  if  one  has  been 
wanting  in  the  inward  acts,  those  may  be  afterwards  renewed,  and  that 
want  may  be  made  up  by  repentance."  * 

And  having,  in  his  Comment  on  the  latter  part  of  the 
Article,  proceeded  to  show  the  reasons  for  the  Baptism  of  in- 
fants, he  makes  these  remarks, — 

"  The  ofloicefor  baptising  infants  is  in  the  same  words  with  that  for  per- 
sons  of  riper  age ;  because  infants  being  then  in  the  power  of  their  parents, 
who  are  of  age,  are  considered  as  in  them,  and  as  binding  themselves  by 
the  vows  that  they  make  in  their  name.  Therefore  the  office  carries  on  the 
SUPPOSITION  OF  AN  INTERNAL  REGENERATION  ]  and  in  that  hclplcss  stato 
the  infant  is  offered  up  and  dedicated  to  God ;  and  proAnded  that  when  ho 
comes  to  age  he  takes  those  vows  on  himself,  and  lives  like  a  person  so  in 
covenant  with  God.  then  he  shall  find  the  full  effects  of  baptism  ;  and  if 
he  dies  in  that  state  of  incapacity,  he  being  dedicated  to  God,  is  certainly 
accepted  of  by  him ;  and  being  put  in  the  second  Adam,  all  the  bad  effe'cts  of 
his  having  descended  from  the  first  Adam  are  quite  taken  away."t 

Here,  clearly,  the  inward  effect  of  Baptism  is  connected 
with  future  faith  and  repentance  ;  and  "  internal  regenera- 
tion" is  said  to  be  only  ^^  supposed." 


ARCHBISHOP  TILLOTSON; 
Archbishop  of  Canterbury  from  1691  to  1694. 

Among  the  works  of  Archbishop  Tillotson  are  five  Sermons 
on  "  the  nature  of  Regeneration  and  its  necessity  in  order  to 
justification  and  salvation."!  The  following  few  extracts, 
taken  from  a  multitude  of  passages  of  the  same  kind,  will  fully 
show  the  doctrine  maintained  in  them : 

"  Regeneration  is  the  change  of  a  man's  state  from  a  state  of  sin  to  a 
state  of  holiness ;  which,  because  it  is  an  entrance  upon  a  new  kind  or 
course  of  life,  it  is  fitly  resembled  to  regeneration,  or  a  new  birth ;  to  a 
new  creation,  the  man  being  as  it  were  quite  changed,  or  made  over  again, 


•  Exposition  of  the  XXXIX  Articles,  6th  ed.  Lond.  1756.  8vo.  pp.  879,  880. 

+  lb.  p.  383. 

t  Vol.  2  of  the  folio  edition.    They  occur  in  pp.  324-349  of  5Ui  ed.  1786. 


500  EFFECTS    OF    BAPTISM    IN   INFANTS. 

so  as  not  to  be,  as  to  the  main  purpose  and  design  of  his  life,  the  same  man 
he  was  before."* 

"  As  for  others  who  are  visibly  reclaimed  from  a  notorious  wicked 
course,  in  these  we  likewise  frequently  see  this  change  gradually  made,  by 
strong  impressions  made  upon  their  minds,  most  frequently  by  the  word  of 
God  J  sometimes  by  his  Providence  whereby  they  are  convinced  of  the  evil 
and  danger  of  their  course,  and  awakened  to  consideration,  and  melted  into 
sorrow  and  repentance,  and  perhaps  exercised  with  great  terrors  of  con- 
science, till  at  length  by  the  grace  of  God  they  come  to  a  fixed  purpose  and 
resolution  of  forsaking  their  sins  and  turning  to  God,  and  after  many  strug- 
glings  and  conflicts  with  their  lusts,  and  the  strong  bias  of  evil  habits,  this 
resolution,  assisted  by  the  grace  of  God,  doth  effectually  prevail,  and  make 
a  real  change  both  in.the  temper  of  their  minds,  and  the  course  of  their 
lives;  and  when  this  is  done,  and  not  before j  they  are  said  to  be  re- 
generateP^ 

And  when,  in  another  place,  he  is  describing  the  nature  of 
Baptism,  he  speaks  of  it  thus, — 

"  Baptism  is  a  solemn  rite  appointed  by  our  Saviour  for  the  initiating 
persons  into  the  Christian  religion. "J 


ARCHBISHOP  SHARP; 
Archbishop  of  York  from  1691  to  1714. 

In  one  of  his  sermons  he  says, — 

"  As  for  those  that  either  through  the  occasion  of  a  bad  education,  or 
by  the  abusing  of  a  good  one,  have  engaged  themselves  in  vicious  courses,  ■ 
and  accordingly,  from  the  time  they  came  to  years  of  discretion,  have  lived 
in  a  state  of  sin  and  ungodliness ;  these  persons  are  not  yet  in  the 
REGENERATE  STATE  (if  We  spcak  as  to  the  inward  spiritual  part  of  it,)  and 
must,  if  ever  they  mean  to  be  saved,  some  time  or  other  undergo  a  real 
change  and  transformation,  both  in  their  principles  and  their  course  of 
living."* 

And  he  adds  at  the  latter  part  of  the  sermon  a  notice  of 
"  the  marks  and  signs  of  regeneration,"  to  enable  a  man  to 
"discern  that  he  is  in  a  regenerate  condition;"  and  after 
mentioning  several,  he  concludes, — "  the  truest  mark  is  that 
of  our  Saviour,  The  tree  is  known  by  its  fruits P\ 


*  pp.  841,  842.  t  lb.  pp.  842,  348. 

\  lb.  Serm  VO.  p.  462. 

§  Sermons,  vol.  8.  eerm.  18.  p.  294.  ed.  1729.  8vo. 

I  lb.  pp.  299-306. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  501i. 

This  shows  that  though  he  speaks  of  infants  as  being  re* 
generated  by  baptism,  (p.  280,)  he  means,  so  far  as  he  ia. 
speaking  of  them  universally,  only  in  some  qualified  sense ; 
for  he  maintains,  that  adults  who  have  not  experienced  a 
spiritual  renewing  of  the  mind,  "are  not  yet  regenerate," 
though  baptized  in  infancy.  And  in  the  commencement  of  the 
sermon  (which  is  on  Rom.  xii.  2,  "  Be  ye  transformed  by  the 
renewing  of  your  minds,")  he  describes  regeneration  as  con- 
sisting of  two  parts : — 

"  The  being  transformed,"  he  says,  "  by  the  renewing  of  our  minds, 
which  is  here  spoken  of,  though  it  be  commonly  undferstood  to  be  the  whole 
of  regeneration,  yet  it  is  really  but  one  part  of  it,  though  indeed  it  be  the 
PRINCIPAL  PART.  For  regeneration,  or  the  new  birth,  consists  of  two  parts, 
an  outward  profession  of  Christ's  religion,  and  an  inward  sanctificatiou  or^ 
holiness  of  heart  and  life."  (p.  279.) 


BISHOP   JOHN  WILLIAMS; 

Bishop  of  Chichester  from  1696  io  1709. 

In  his  "  Brief  Exposition  of  the  Church  Catechism,"  we 
have  the  following  question  and  answer,  in  which  Baptism 
and  the  New  Birth  are  distinctly  spoken  of  as  separable. 

'*  Q.  Is  baptism  alone  sufficient  to  salvation? 

"A.  No;  not  alone  without  the  New  Birth  thereby  signified,  unless  wt 
are  dead  unto  sin,  and  alive  unto  God  through  Jesus  Christ.  Rom.  vi.  3,  4, 
11."* 

And  the  words,  "  made  a  member  of  Christ,  &c.,"  he  evi- 
dently considers  as  equivalent  to  being  made  a  member  of  the 
visible  Church. 


WILLIAM  BURKITT,  1693 ;  d.  1703. 

Mr.  Burkitt,  Vicar  of  Dedhara,  Essex,  is  the  well-known 
author  of  a  highly  esteemed  Commentary  on  the  New  Testa- 
ment. Of  the  work  I  am  about  to  quote,  entitled  "A  Help 
and  Guide  to  Christian  Families,"  first  published  in  1693,  J) 

*  13th  ed.  Lend.  1701.  8vo.  p.  68.  Camb.  Univ.  Lib.  C  xii.  17. 


602  EFFECTS    OF    BAPTISM    IN    INFANTS. 

need  only  say  that  it  has  been  for  many  years  on  the  list  of 
the  "  Society  for  Promoting  Christian  Knowledge."  In  this 
work  he  writes  thus : — 

"  Q.  When  may  you  be  said  to  be  regenerate? 

"  A.  When  (together  with  a  new  name  conferred  upon  me  in  baptismy 
there  is  a  new  nature,  by  the  sanctifying  Spirit  of  God,  wrought  in  me^ 
enabling  me  to  bring  forth  the  fruits  of  sobriety,  righteousness,  and  godli- 
ness, in  my  daily  conversation. 

"  Q.  What  occasion  is  there  for  such  a  renovating  change  to  be  wrought 
in  you? 

"  A.  Very  much ;  namely,  to  restore  my  depraved  nature  to  its  primi- 
tive integrity.  Accordingly,  I  need  the  Spirit  of  God's  assistance,  in  concur- 
rence with  my  own  endeavours,  to  enlighten  my  dark  understanding,  to 
conquer  the  rebellion  of  my  will,  to  rectify  the  disorders  of  my  affections, 
to  subdue  the  violence  of  my  unruly  passions  and  appetites,  and  to  reduce 
those  rebellious  powers  under  the  government  and  dominion  of  reason  and 
religion. 

"  Q.  Why  is  such  a  regenerating  change  absolutely  necessary  ? 

"  A.  In  order  to  our  being  made  partakers  of  the  benefits  of  the  covenant 
of  grace,  as  also  to  qualify  us  for,  and  entitle  us  to  the  kingdom  of  glory;, 
for  '  except  a  man  be  born  again,  he  cannot  see  the  kingdom  of  God.'  (Johiv 
iii.  3.) 

******** 

"  Q.  mat  is  baptism  ? 

"  A.  An  holy  institution  of  Clirist,  for  the  benefit  of  believers  and  their 
seed,  wherein,  by  washing  with  water,  in  the  name  of  the  Father,  Son,  and 
Holy  Ghost,  is  signified  the  inward  purification  of  the  soul  by  the  blood  and 
Spirit  of  Christ. 

^  "^  *  V  ^  ^  V 

"  Q.  Is  baptism  in  infancy  to  be  reiterated  and  repeated  when  a  person 
comes  to  riper  years  ? 

"A.  By  no  means;  this  being  the  Sacrament  of  our  initiation,  or 
entrance  into  the  visible  Church,  is,  and  ought  to  be,  but  once  per- 
formed. 

"  Q.  Who  are  to  be  baptized  ? 

"  A.  Not  only  believers,  but  their  infant  ofispring,  who  are  taken  into 
covenant  with  God,  together  with  themselves.  Gen.  xvii.  7,  1©."* 


BR.  THOMAS  BRAY,  1699 ;  d.  1730. 

Dr.  Bray  was  the  well-known  and  respected  founder  of  the 
Society  still  called,  "  The  Associates  of  Dr.  Bray,"  which  froro 

«  ♦  Pp.  W2-210  of  the  edition  printed  Ijond.  Whittaker,  1824.  l2mo. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  503 

the  first  has  always  received  the  highest  Ecclesiastical  sanc- 
tion in  our  Church.  About  1696,  he  published  a  Course  of 
Lectures  on-the  Catechism,  of  which  his  biographer  says, — 

"  It  was  esteemed  by  many  of  the  first  distinction  in  the  Church  as  the 
most  accurate  performance  extant  on  the  subject ;  and  was  dedicated  to  that 
very  learned  prelate,  Bishop  Lloyd,  by  whose  persuasion  it  wa.s  published, 
and  of  whose  favour  and  esteem  Mr.  Bray  had  a  more  than  ordinary 
diare."* 

The  third  edition  of  this  work  appeared  in  1699,t  and 
from  it  I  take  the  following  extracts. 

In  Lecture  VI.,  on  "  The  Privileges  of  being  Members  of 
Christ's  Church,"  he  says, — 

"  All  these  foreraentioned  privileges  do  belong  to  the  members  of  Christ's 
Church,  to  such  as  have  been  baptized  and  professed  themselves  to  be 
Christians.  To  understand  which  rights  and  privileges  the  better,  you 
mif^t  know,  that  as  there  are  *  two  sorts  of  members  in  the  visible  Church, 
80  there  are  two  kinds  of  priviledges  that  belong  to  each  sort,'  as  one  rightly 
rtates  this  matter,  '  each  having  those  privileges,  which  arc  proper  and 
peculiar  to  them,  according  to  the  relation  they  bear  to  the  Head  and  their 
fellow-members.' 

"  First,  '  There  are  members  only  by  foederal  or  covenant  holiness,  such 
as  are  only  born  of  water,  when,  by  baptism,  they  are  united  to  Christ  and 
the  Church,  and  take  upon  them  the  profession  and  practice  of  the  Christian 
religion.  Now  the  privileges  that  do  belong  to  these  are  of  the  same  make 
with  their  Church-membership,  outward,  and  consist  only  in  outward  and 
public  communion  with  the  Church  in  word  and  ordinances,"  . 

"  Secondly,  '  There  are  members  by  real  and  inherent  holiness,  such  as 
are  not  only  born  of  water,  but  of  the  Spirit  also,  when  by  the  inward  opera- 
tion of  the  Holy  Ghost  their  souls  are  renewed  after  the  image  of  God,  and 
made  partakers  of  a  divine  nature.  And  the  privileges  that  do  belong  to 
these  are  not  only  the  forcmentioned  ones,  but  together  witli  them,  others 
that  are  suitable  to  their  more  spiritual  relations  inward,"  &c.  (p.  77.) 

Again,  in  Lect.  vii.,  on  the  meaning  of  the  phrase  "  child 
of  Grod,"  in  the  Catechism,  he  writes  thus, — 

"  There  are  those  who  are  the  children  of  God  by  spiritual  regeneration, 
by  being  renewed  in  the  spirit  of  their  minds,  and  by  being  created  anew 


•  Life  and  designs  of  the  Rev.  Dr.  Bray.  2nd  ed.  Lond.  180S,  8vo,  p.  4. 

f  A  Course  of  Lectures  upon  the  Church  Catechism,  in  four  volumes.  Vol.  1. 
8ded.  By  T.  Bray,  D.  D.  Amsterdam,  1699.  8 vo.  The  title  of  this  edition 
differs  from  those  of  the  two  preceding  editions,  and  the  work  is  much  enlarged. 
Dr.  Bray  was  in  Holland  part  of  the  year  1699,  which  accounts  for  the  place 
where  it  was  printed    llie  other  vols,  were  never  published.  » 


a04  EFFECTS    OF    BAPTISM    IN    INFANTS. 

ijft  righteousness  and  true  holiness.  .  . .  They  are  such,  who  are  born,  not  only 
of  water,  but  also  of  the  Spirit,  that  is,  who  have  not  only  been  baptized  into 
the  Christian  Church,  but  have  been  sanctified  by  the  Holy  Spirit,  and  have 
their  whole  natures  and  dispositions  so  altered  for  the  better,  that  from  vicious 
and  ungodly,  they  are  changed  to  virtuous  and  holy  disposition  and  inclina- 
tions. And  such  a  vast  change  wrought  in  our  natures  by  the  Word  and 
Spirit  of  God,  may  very  justly  give  those  who  enjoy  it  the  title  of  the  children 
of  God.  .  .  .  But  then  all  who  are  the  children  of  God,  either  in  the  sense  of 
Scripture,  or  of  your  Catechism,  are  not  actually  thus  regenerate.  As  to  the 
«fenseof  Scripture,  it  is  plain.  .  .  .  And  as  to  the  meaning  of  a  child  of 
God  here  in  your  Catechism,  it  is  also  plain  that  it  is  not  only  such  as  are 
renewed  in  the  spirit  of  their  minds  and  do  imitate  God,  that  are  there  to  be 
understood ;  for  every  one  who  is  catechized  is  required  to  answer,  that  '  in 
his  baptism  he  was  made  a  child  of  God,"  whereas  many  catechumens  are  not 
actually  as  yet  renewed  and  really  converted,  and  by  their  ovra  fault  many 
will  never  be ;  so  that  a  child  of  God  by  spiritual  regeneration  and  a  god- 
like imitation,  expresses  rather  the  duty  of  every  one,  what  he  ought  to  bey 
than  the  notion  and  nature  of  a  privilege,  which  many  may  enjoy,  who*  in 
the  mean  time  are  not  over  dutiful.  So  that  a  child  of  God  by  spiritual 
regeneration,  or  a  Godlike  imitation,  is  a  meaning  of  the  word  as  much  too 
narrow  to  be  the  sense  of  it  here  in  yottr  Catechismj  as  a  child  by  creation 
was  too  wide.  (pp.  88,  90.) 


BISHOP  THOMAS  WILSON; 
Bishop  of  Sodor  and  Man  from  1697  to  1755. 

The  following  passages  are  from  this  Apostolic  Bishop's 
"  Maxims  of  Piety  and  of  Christianity;"  a  work  circulated  by 
the  "  Society  for  promoting  Christian  Knowledge." 

"  A  regenerate  person  cannot  sin.  (1  John  iii.  ft.) 
"That  is,  he  has  by  faith  and  the  grace  of  God  got  such  an  habit  of  holi- 
ness, such  an  inclination  to  virtue,  that  he  cannot,  upon  any  temptation, 
knowingly  consent  to  transgress  the  laws  of  God.  Having  overcome  the 
world,  that  is,  all  those  temptations  by  which  men  are  led  to  commit  sin^ 
he  is  dead  to  sin  ;  that  is,  he  can  no  more  sin  deliberately  than  a  dead  man 
oan  breathe. 

"  Regeneration. 
"  The  only  certain  proof  of  regeneration  is  victory.  '  He  that  is  born 
of  God  overcometh  the  world.'  (1  John  v.  4.)  When  we  live  by  faith; 
when  faith  has  subdued  the  will,  hath  wrought  repentance  not  to  be  re- 
pented of,  (2  Cor.  vii.  10,)  hath  conquered  our  corruptions;  then,  to  him 
uat  overcometh,  will  God  give  to  eat  of  the  tree  of  life."* 

"^  Works.  Batk  119«.  8ro.  rol  4.  p.  278. 


XFf  EOTS   OF  BAPTISM  IN   INFANTS.  5^ 

BISHOP  WILLIAM  BEVERrDGE; 
Bishop  of  St.  Asaph  from  1704  to  1708. 

Bishop  Beveridge  is  often  quoted  as  an  advocate  of  the 
doctrine  that  spiritual  regeneration,  in  the  full  sense  of  the 
phrase,  is  invariably  bestowed  in  Baptism.  We  have  seen, 
however,  ample  reason  to  be  cautious  how  we  allow  an  au- 
thor's doctrine  to  be  determined  by  a  few  passages  taken  apart 
from  his  other  statements  on  the  same  subject.  There  is  no 
other  point  of  doctrine  on  which  this  caution  is  so  necessary, 
as  that  under  our  consideration  in  these  pages.  And  we  shall 
find  that  Bishop  Beveridge's  works,  as  a  whole,  entirely  nega- 
tive such  a  view. 

Thus,  his  defence,  in  his  Commentary  on  the  Articles,  of 
the  word  regeneration,  as  connected  with  baptism,  is  quoted 
as  if  it  meant  that  regeneration  was  always  conferred  in  Bap- 
tism, whereas  in  the  context  we  read, — 

'•  In  baptism  our  faith  is  confirmed,  and  grace  increased  not  by  virtu© 
of  the  water  itself,  but  by  virtue  of  prayer,  whereby  God  is  prevailed  with 
to  purify  our  souls  by  his  Spirit,  as  our  bodies  are  washed  with  the  water."* 

And  at  the  end  of  his  remarks  he  says, — 

"  We  must  pray  for  God's  presence  in  the  Sacrament ;  for  without  that 
we  can  receive  no  blessing  from  it ;  but  with  that  there  is  no  blessing  but 
we  may  have  in  it."t 

And  in  the  same  place,  we  may  observe,  he  expressly  limits 
the  right  of  infants  to  baptism  to  the  children  of  believers,  on 
account  of  baptism  being  the  seal  of  the  covenant.    He  says, — 

"  Seeing  all  disciples  are  to  be  baptized,  infants,  the  children  of  believ- 
ing parents,  amongst  the  rest,  must  be  baptized  too ;  for  that  they  are  dis- 
ciples is  clear,  from  theif  being  circumcised  under  the  Law  :  for  that  argued 
they  were  in  covenant  with  God,  otherwise  they  could  not  have  had  the  seal 
of  the  covenant  administered  to  them;  and  if  they  were  in  the  covenant 
with  God,  they  must  needs  be  disciples ;  to  be  a  disciple,  and  to  be  in 
covenant  with  God  being  one  and  the  same  thing.  So  that  all  that  are  i^ 
covenant  with  God  are  his  disciples ;  and  all  that  are  his  disciples  are  in 
covenant  with  him.  And  again  of  children  our  Saviour  saith,  'Of  such 
is  the  kingdom  of  God.'  Mark  x.  14.    And  therefore  they  must  needs  b« 

•  DiBcoorse  upon  the  XXXIX  Articles.  Oz£  1«46.  8va  p.  4M. 
t  lU  p.  469. 


1996  EFFECTS  OF    BAPTISM    IN   INFANTS. 

disciples,  unless  such  as  are  not  disciples  should  be  thought  to  belong  unto 
the  Kingdom  of  God.  But  I  need  not  insist  any  longer  upon  this,  to  prove 
little  children  to  be  disciples,  if  their  parents  be.  For  so  long  as  children, 
they  are  looked  upon  as  parts  of  their  parents,  and  therefore  what  their 
parents  are  they  must  needs  be ;  if  their  parents  be  heathens,  the  children 
are  heathens :  if  their  parents  be  Christians^  the  children  are  Christians 
too?^* 

So  in  his  Exposition  of  the  Church  Catechism,  it  would  be 
easy  to  quote  passages  which  would  seem  to  imply  that  spiri- 
tual regeneration  always  accompanied  Baptism ;  but  the  pas- 
sages obviously  prove  too  much  when  so  interpreted,  because 
they  would  show  that  all  adults  are  necessarily  regenerated  in 
baptism,  and  therefore  they  must  be  received  as  applying  to 
those  cases  in  which  baptism  Works  its  full  end  and  purpose, 
whether  in  respect  to  adults  or  infants.  In  this  very  Exposi- 
tion he  says, — 

"  When  a  person  is  to  be  baptized,  he  is  first  asked  in  the  name  of  God, 
and  in  the  presence  of  the  congregation,  as  witnesses  of  it,  whether  he  doth 
renounce  and  will  forsake  all  maimer  of  sins  ?  To  which  he  answereth,  '  I 
renounce  them  all.'  And  if  he  makes  this  answer  heartily,  sincerely,  and 
wtih  a  good  conscience,  so  as  afterwards  to  perform  what  he  then 
PROMISED,  he  partakes  of  the  grace  signified  in  this  sacrament,  and  is  cer- 
tainly saved  by  it."f 

And  commenting  on  the  question,  "  "Why  then  are  infants 
baptized,"  &c.,  he  says, — 

"  The  reason  is,  Not  only  because  they  have  the  seeds  of  repentance 
and  faith  in  them,  which  may  afterwards  grow  up  to  perfection ;  but  chiefly, 
because  they  then  ^promise  to  perform  them  :^  which  is  as  much  as  we 
know  adult  persons  or  those  of  riper  years  do.  They  only  profess  and 
promise  to  repent  and  believe :  but  whether  they  really  do  so,  or  ever 
WILL,  is  known  only  to  God.  SO  infants  make  the  same  profession  and 
promise  though  not  in  their  persons,  yet  by  their  sureties  or  guardians, 
which  do  it  in  their  name  and  stead.  And  when  they  come  to  age,  they 
are  as  much  bound  to  perform  what  they  so  promised,  as  if  they  had  done 
it  themselves  in  their  own  person."  J 

From  this  it  would  appear,  that  he  held  that  in  the  case  of 
infants,  there  was  a  similar  condition  to  that  required  for 
adults. 


•  lb.  pp.  426,  463. 

f  The  Church  Catechism  explained.  4th  ed:^  Lond.  1709.  I2ino.  pp.  126,129. 

t  lb.  pp.  129,  130. 


EFFECTS   OF   ^AT^TISH   IN   INFANT^. 

Again,  in  his  Sermons,  he  thus  expresses  his  views : — 

"  We  may  here  observe,  that  the  saints  and  servants  of  the  most  High 

God,  such  as  Peter  was,  are  begotten  again  of  him How  this 

wonderful  work  is  effected,  is  past  our  reach  to  apprehend ;  we  know  not, 
how  we  were  formed  at  first,  much  less  how  we  are  born  again ;  only  in 
general  we  may  observe,  that  all  men  that  proceed  naturally  from  the  first 
Adam  are  conceived  and  born  in  sin,  their  nature  is  corrupted  and  depraved, 
so  that  they  are  prone  of  themselves  to  do  evil,  and  unable  to  do  anything 
that  is  truly  good ;  but  when  a  man  believes  in  Christ  the  second 
Adam,  and  so  is  made  a  member  of  his  Body^  he  is  quickened  and  animated 
by  his  Spirit,  which  being  the  principle  of  a  new  life  in  him,  he  thereby 
becomes  a  new  creature,  another  kind  of  creature,  from  what  he  was  before,  and 
therefore  is  properly  said  to  be  born  again,  '  not  of  blood,  nor  of  the  will  of 
the  flesh,  nor  of  the  will  of  man,  but  of  God.'     John  i.  13." 

"  The  new  man  or  new  creature  is  acted  and  governed  by  the  Spirit  of 
God  himself,  which  is  infinite  •  and  whereas  other  men  are  born  only  of  the 
flesh,  such  a  one  is  regenerate,  or  born  again  of  the  Spirit ;  and  so  there  la- 
the same  difference  between  him  and  them,  as  there  is  between  spirit  and 
fl.esh,  according  to  that  remarkable  saying  of  our  blessed  Saviour,  'that 
which  is  born  of  the  flesh  is  flesh,  and  that  which  is  born  of  the  Spirit  is  spirit.' 
John  iii.  6.  For  everything  being  of  the  same  nature  with  that  from 
whence  it  proceeds,  as  they  who  are  bom  (as  all  men  by  nature  are)  of  the 
flesh  are  carnal  and  sensual,  so  they  are  carnal  and  sensual  like  the  flesh 
they  are  born  of;  so  they  are  born  again,  being  then  born  of  the  Holy 
Spirit  of  God,  are  thereby  made  holy  and  spiritual,  of  the  same  nature  with 
him  from  whom  they  receive  their  new  birth.''t 

"He  [Christ]  having  suffered  death  for  our  sins,  and  being  raised  again 
from  the  dead,  was  exalted  to  the  right  hand  of  God,  and  made  the  mediae 
tor  between  him  and  us  ;  by  virtue  of  which  mediation  he  sends  down  his 
Holy  Spirit  upon  all  thai  believe  in  him,  to  regenerate  or  beget  them  again 
and  make  them  the  children  of  God :  and  so  it  is  written, '  as  many  as  re- 
ceive him,  to  them  gave  he  power  to  become  the  sons  of  God,  even  to  them 
that  believe  in  his  name.'  John  i.  12.  He  gives  them  this  power  by  giving 
them  his  Holy  Spirit  to  accomplish  this  great  work  in  them ;  that  as  he  is 
the  only  begotten  Son  of  God,  begotten  of  his  essence  from  all  eternity,  so 
they  who  believe  in  him  may  be  begotten  again  of  God,  and  so  made  his 
children  by  adoption  and  grace,  which  he  could  not  have  done  if  he  had 
not  been  raised  from  the  dead."| 

Again,  in  a  Sermon  on  John  i.  12,  entitled,  "Faith  in 
Christ  our  title  to  the  privilege  of  Sonship,"  he  writes  thus  :— 

"  What  it  is  properly  to  be  the  sons  of  God,  is  the  next  thing  to  be  con- 


♦  Works,  1720.  2.  Tds.  foL  or  2d  ed.  1129.    Serm.  73.  VoL  L  p.  609. 
t  lU  p.  610.  '''  '   '        "     ••'"    '  I  lb.  pt  61L 


^g^  EFFECTS   OF   BAPTISM  IN   INFANTS. 

sidered.  And  we  need  not  go  far  for  the  understanding  of  it,  havmg  it 
explained  in  the  words  following  my  text ;  where  these  sons  of  God  are 
said  to  be  '  born,  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will 
of  man,  but  of  God ; '  that  is,  they  are  the  sons  of  God,  not  in  a  carnal  but 
spiritual  sense ;  not  as  they  were  born  of  their  natural  parents,  but  as 
being  born  again  of  God  himself :  born,  not  properly  begotten ;  for  that  is 
peculiar  to  Christ,  who  is  therefore  called  the  only-begotten  of  the  Father, 
and  is  never  said  to  be  born,  but  only  begotten  of  him :  whereas  others  are 
said  to  be  born  of  him,  not  by  eternal  generation,  as  Christ  was,  and  none 
but  he  ever  was,  or  can  be,  from  the  Essence  of  his  Father,  but  by  spiritvnl 
regeneration^  through  the  mighty  power  and  efficacy  of  the  Holy  Ghost, 
renewing  the  spirit  of  their  minds,  and  so  infusing  into  them  a  principle  of 
new  life,  whereby  they  become  new  creatures,  and  have  the  image  of  God 
enstamped  again  upon  them,  so  as  to  be  partakers  of  his  divine  nature,  and 
holy  in  their  capacities  as  he  is  holy.  .  .  .  But  here  we  must  observe  the 
condition  upon  which  Christ  gives  those  who  received  this  power  or  privi- 
lege to  become  the  sons  of  God,  even  because  they  believe  in  his  name  ;  for 
so  the  words  in  the  original  plainly  import,  and  may  be  thus  rendered ;  '  But 
as  many  as  received  him,  to  them,  as  believing  in  his  name,  he  gave  power 
to  become  the  sons  of  God.'  So  that  it  is  upon  the  account  of  their  believing 
in  him,  that  he  is  pleased  to  confer  this  honor  upon  them.  And  so  indeed 
by  the  Gospel  tenure,  all  our  right  and  title  to  the  great  blessings  which 
Christ  hath  purchased  for  mankind,  is  founded  upon  aur  believing  in  him. 
It  is  by  that  our  sins  are  pardoned,  our  persons  justified,  and  our  souls 

saved And  so  particularly  our  being  regenerate,  or  made  the  sons 

of  God,  that,  as  I  have  observed,  is  wrought  in  us,  and  for  us,  by  the  Spirit 

of  God  ;  but  that  is  given  only  to  those  who  believe  in  Christ Hence 

it  is,  that  as  St.  John  expressly  tells  us,  '  Whosoever  believeth  that  Jesus  is 
the  Christ,  is  born  of  God,'  1  John  v.  1,  because  by  his  believing  in  Jesus 
Christ,  he  receives  the  Spirit  of  God,  whereby  he  is  regenerate  and  born 
again  of  him.  And  to  the  same  purpose  St.  Paul  saith,  '  Ye  are  all  the 
children  of  God  by  faith  in  Jesus  Christ.'  Gal.  iii.  26.  From  whence  it 
is  manifest,  that  as  we  are  made  the  children  of  God  only  by  Christ,  we 
are  made  so  by  him,  only  upon  our  believing  in  him?^  * 

Now,  there  is  no  meaning  in  words,  if  these  passages  do 
not  signify,  that  no  man  is  a  spiritually  regenerate  person  who 
has  not  been  made  so  through  a  true  and  living  faith.  How- 
ever, then,  the  Bishop  may  in  other  places  appear  to  connect 
the  spiritual  birth  with  Baptism,  (and  I  grant  that  such  pas- 
sages are  to  be  found,)  here  are  his  own  words  to  balance  such 
statements ;  and  whatever  we  may  determine  his  precise  view 


•  Serm.  81.  Vol  2.  pp.  82-84. 


EFFECTS   OF   BAPTISM   IN   INFANTS.  509 

to  have  been,*  the  above  passages  are,  to  a  certain  extent, 
clear  and  decisive. 

JOSEPH  BINGHAM,  1706—1722 ;  d.  1723. 

Mr.  Bingham,  in  his  "Antiquities  of  the  Christian  Church," 
has  given  us  an  account  of  the  names  applied  to  Baptism  by 
the  Fathers.  These  names  we  sometimes  hear  quoted  as 
showing  what  Baptism  works,  wherever  it  is  administered. 
In  fact,  the  names  applied  to  Baptism,  and  the  descriptions 
given  of  its  effects,  seem  to  be  the  principal  arguments  pro- 
ducible for  the  notion  I  am  here  opposing  of  spiritual  regene- 
ration being  always  conferred  by  it.  Such  phrases,  however, 
(as  I  Iiave  already  remarked,)  can  prove  nothing  as  to  its  effects 
in  particular  cases,  because  it  is  admitted,  that  adults  do  not 
universally  receive  the  full  baptismal  blessing,  and  therefore 
these  phrases  must  be  understood  conditionally.  It  may  be 
well,  however,  to  point  out  that  our  learned  Bingham,  when 
enumerating  these  names,  remarks  more  than  once,  that  such 
titles  are  only  descriptive  of  what  Baptism  works  in  the  case 
of  worthy  recipients. 

Thus,  speaking  of  its  being  called  "Indulgence,"  or  "Ab- 
solution," he  says — 

"Whenever  the  ancients  call  baptism  by  the  name  of  'Absolution,'  or 
*  Indulgence,'  they  are  to  be  understood  with  this  limitation,  that  it  is  so 
only  to  those  who  are  worthy  receivers  of  it."  t 

Again,  speaking  of  other  titles, — 

"  Such  honorable  titles  and  appellations  did  the  ancients  give  to  this 
Sacrament  of  Baptism,  taken  from  the  noble  effects  which  it  was  supposed 
to  confer  on  all  those  who  were  worthy  "partakers  of  itP  % 

"  Another  sort  of  names  given  to  Baptism,  were  taken  from  the  condi- 
tions required  of  all  those  that  received  it,  which  were  the  profession  of  a 
true  faith  and  a  sincere  repentance.  .  .  .  Whence  we  may  observe,  what 

*  Probably  we  should  not  be  far  wrong  in  considering  his  view  to  have  been 
much  like  that  of  Dr.  Jackson  and  others,  distinguishing  between  an  infantine 
and  an  adult  regeneration;  and  holding  that  though  the  expressions  "regen- 
erated "  and  "  bom  of  the  Spirit,"  might  properly  be,  in  a  sense,  applied  to 
baptized  infants,  yet  that  this  regeneration  was  not  that  spiritual  regeneration 
spoken  of  in  Scripture  aa  necessary  for  adults. 

t  Book.  xi.  c.  1.  §  2.    Works,  ed.  1843.  vol.  ilL  p.  401. 

$  lb.  §  6.  p.  406. 


510  EFFECTS   OF   BAPTISM   IN   INFANTS. 

^Ije  ancients  mean,  when  they  speak  of  penance  and  absolution,  or  remis- 
sion of  sins,  as  a  Sacrament.  For  they  themselves  explain  their  own 
meaning  to  be  baptism,  which  is  a  Sacrament  requiring  repentance  as  a 
condition,  and  granting  absolution  as  an  effect  and  privilege  to  all  worthy 
receivers.''  * 

But  in  his  work  entitled,  "  The  French  Church's  Apology 
for  the  Church  of  England,"  he  makes  some  remarks  still 
more  pertinent  to  our  present  subject.  One  of  the  chapters 
of  that  work  is  devoted  to  the  defence  of  the  rubric  of  our 
Church  as  to  the  salvation  of  baptized  infants  dying  in  their 
infancy,  against  the  censures  of  Mr.  Baxter.  And  he  there 
tells  us,  that  as  to  the  effect  of  Baptism  in  infants,  "  The 
Church  of  England,"  and  "the  French  and  other  Reformed 
Churches," 

"  All  speak  and  mean  the  same  thing,  which  is  no  more  than  this  :  that 
all  children  who  have  a  just  right  to  baptism,  and  are  truly  qualified  for  it, 
and  are  lawfully  and  duly  baptized,  are  thereby  put  into  a  solvable  condition, 
in  which  if  they  die  without  committing  actual  sin,  thev  will  certainly  be 
saved."  f 

Now  certainly  if  our  Church  speaks  and  means  the  same 
thing  with  the  French,  (in  which,  as  Bingham  adds,  every 
minister  at  that  time  subscribed  and  swore  to  believe  and 
maintain  the  decrees  of  the  Synod  of  Dort,)  and  other  Re- 
formed Churches,  there  can  be  no  doubt  that  she  does  not  hold 
that  every  child  is  spiritually  regenerated  in  Baptism. 

And  he  goes  on  to  say,  that  the  rubric  "  speaks  only  of  the 
children  of  believers,  who  have  a  right  to  baptism,  and  no 
others  ;^^  and  shows  that  the  doctrine  of  the  rubric,  so  under- 
stood, was  the  doctrine  of  Calvin,  Beza,  Peter  Martyr,  and 
the  French  National  Synod  held  at  Charenton  in  1623.$ 


BISHOP  BRADFORD; 

Bishop  of  Carlisle  from  1718  to  1723 ;  and  of  Rochester 
from  1723  to  1731. 

Bishop  Bradford,  when  Rector  of  St.  Mary-le-Bow,  previous 

•  lb.  4  8.  p.  410.  ( t  ^  "*•*''  ^^'  ^^^  ^0^  ®-  P-  ^*8' 

J  lb.  pp.  168,  169.    '■*'■'  -  Y*  .^   ; 


EFFECTS    OF  BAPTISM  IN  INFANTS.  6^\l 

to  his  being  raised  to  the  Episcopal  office,  published  a  little 
treatise  entitled,  "  A  Discourse  concerning  Baptismal  and 
Spiritual  Regeneration,"  which  was  adopted  by  the  Society 
for  Promoting  Christian  Knowledge,  as  one  of  their  tracts; 
and  has  remained  for  more  than  a  century  on  their  list  of 
books,  the  seventh  edition  being  published  by  them  in  1810, 
with  the  following  "Advertisement"  appended  to  it.  "This 
seventh  edition  is  published  at  a  time,  when  it  is  hoped  that 
so  judicious  and  scriptural  a  discourse  may  be  of  service  to 
settle  the  minds  of  good  Christians,  in  some  present  disputes 
concerning  baptismal  and  spiritual  regeneration." 

The  discourse  is  on  the  text.  Tit.  iii.  4—7,  particularly  on 
the  words,  "  He  saved  us  by  the  washing  of  regeneration  and 
the  renewing  of  the  Holy  Grhost,"  in  verse  5.  And  having 
pointed  out,  that  "the  washing  of  regeneration "  signifies  bap- 
tism, by  which  they  are  "regenerated  into  a  new  state"  by 
admission  into  the  Church,  and  that  the  "  renewing  of  the 
Holy  Ghost"  is  "what  in  the  Prophet  Ezekiel  is  represented 
oy  God's  'giving  to  men  a  new  heart  and  a  new  spirit,'"  &c., 
and  "what  our  Lord  himself  means  in  his  discourse  with 
jT^icodemus  by  '  being  born  of  the  Spirit ;' "  he  proceeds,  in  his 
fourth  division,  to  show, — 

"  That  the  washing  of  regeneration  may  be  separated  from  the  renewing 
of  the  Holy  Ghost ;  and  that  if  it  be  so,  the  end  for  which  it  is  used,  namely, 
our  salvation,  cannot  be  obtained,  the  latter  being  absolutely  necessary  in 
order  to  our  being  saved  in  the  complete  sense  of  that  word."  * 

And  upon  this  head  he  remarks, — 

"  It  is  the  way  of  the  Scriptures  to  speak  to  and  of  the  visible  members  of 
the  Church  of  Christ,  under  such  appellations  and  expressions  as  may  seem 
at  first  hearing  to  imply,  that  they  are  all  of  them  truly  righteous  and  holy 
persons.  Thus  the  Apostles  style  those  to  whom  they  write,  in  general, 
'  saints ;'  speak  of  them  as  '  sanctified  in  Christ  Jesus,  chosen  of  God,  buried 
with  Christ  in  baptism,  risen  again  with  him  from  the  dead,  sitting  with 
him  in  heavenly  places :'  and  particularly  St.  Paul  in  my  text  says,  '  they 
were  saved  by  the  washing  of  regen«ration,'  &c.  The  reason  of  which  is, 
that  they  were  \'isibly  by  obligation  and  by  profession  all  this ;  which  was 
thus  represented  to  them,  the  more  efiectually  to  stir  them  up  and  engage 
them  to  live  according  to  their  profession  and  obligation.     But  yet  it  is  too 

*  Christian  Enowl.  Soc.  ed.  of  18S6.  p.  26. 


512  EFFECTS    OF   BAPTISM   IN   INFANTS. 

tfvident,  from  divers  passages  in  their  writings,  and  experience  has  confirmed 
to  us  the  same  thing,  that  both  in  their  times,  and  ever  since,  there  have  been 
many  who  have  enjoyed  'the  washing  of  regeneration,'  whose  temper  and 
manners  have  demonstrated  that  they  were  not  also  '  renewed  by  the  Holy 
Ghost.'  ....  I  take  it  for  granted  that  I  need  not  insist  upon  any  proof  of 
this  matter ;  but  only  further  observe  that  Baptismal  regeneration,  when 
separated  from  the  renewing  of  the  Holy  Ghost,  must  necessarily  be  ineffec- 
tual to  the  salvation  of  men's  souls.  St.  Paul  in  my  text  joins  them  together, 
as  concurring  in  the  work  of  our  salvation ;  and  our  Saviour,  in  the  place 
before  cited,  makes  the  being,  'born  of  the  Spirit,'  as  well  as  of  'water,' 
necessary  to  '  the  entering  into  the  kingdom  of  God.'  St.  Peter  in  like 
manner,  where  he  mentions  baptism  as  saving  us,  adds,  to  prevent  all  mis- 
take, 'not  the  putting  away  the  filth  of  the  flesh,  (not  that  merely,)  but  the 
answer  of  a  good  conscience  towards  God,'  1  Pet.  iii.  21,  that  also  is 
necessary  to  salvation:  namely,  when  the  baptized  person's  heart,  and 
consequently  his  life,  agree  with  his  profession  and  obligation.  What  St. 
Paul  says  of  the  Jews,  may  be  repeated  with  respect  to  Christians  also, 
with  a  little  variation  of  the  words ;  '  He  is  not  a  Christian,  which  is  one 
outwardly ;  neither  is  that  regeneration  (namely,  such  as  will  be  efiectual 
to  salvation)  which  is  outward  in  the  flesh ;  but  he  is  a  Christian  which  is 
one  inwardly :  and  regeneration  is  that  of  the  heart,  in  the  Spirit,  and  not 
in  the  letter ;  whose  praise  is  not  of  men  but  of  God.  Rom.  ii.   28,  29."* 

And  his  last  head  is, — 

"  To  inquire  how  those  persons,  who  have  had  '  the  washing  of  regen- 
eration,' but  are  not  yet  '  renewed  by  the  Holy  Ghost,  may  attain  to  this 
renovation."t 


HENRY  STEBBING,  1722 ;  d.  1763 ; 
Chancellor  of  Salisbury. 

Mr.  Stebbing  published  in  1772  "  Discourses  upon  several 
Subjects,"  of  which  the  first  is  on  "  Regeneration,  or  the  New- 
birth."  This  discourse  is  partly  an  abridgment  of  some  re- 
marks of  the  excellent  Dr.  Clagett,  so  that  we  see  in  it  the 
view  of  both  these  divines.  The  discourses  are  dedicated  to 
the  Archbishop  of  Canterbury. 

The  following  passages  will  show  the  views  inculcated  in 
this  work. 

"  There  will  be  little  room  to  doubt  what  is  meant  by  being  regenerate, 
•  Ih.  pp.  25-27.  f  lb.  p.  29, 


EFFECTS    OF    BAPTISM    IN    INFANTS.  513 

when  we  have  seen  how  our  Saviour  himself  has  explained  that  phrase. 
After  having  told  Nicodemus,  John  iii.  3,  that '  except  a  man  be  born  again, 
he  cannot  see  the  kingdom  of  God,'  he  adds,  ver.  5,  '  Verily,  verily,  I  say 
unto  thee,  Except  a  man  be  born  of  water  and  of  the  Spirit,  he  cannot  cntw 
into  the  kingdom  of  God.'  This  latter  verse,  you  see,  sets  forth  the  particu- 
lars of  that  new-birth  which  in  the  former  our  Saviour  had  si^okeu  of  under 
general  terms.  So  that  if  these  particulars  do  constitute  the  whole  of  what 
is  meant  by  being  a  true  disciple  of  Jesus  Christ,  and  no  more ;  it  will 
follow  (Christ  himself  being  his  own  interpreter)  that  to  be  regenerate 
signifies  no  more  than  being  a  true  disciple  of  Jesus  Christ.  And  that  this 
is  the  truth  of  the  case,  I  shall  now  endeavour  to  make  appear,  by  shewing. 
First,  that  to  be  '  born  of  water '  signifies  the  being  received  or  admitted  as 
proselytes  to  Christ  by  baptism.     And,  Secondly,  That  to  be  'born  of  the 

Spirit'    DENOTES  THAT    LOVE    AND    SUBMISSION    TO    ChRIST    WROUGHT  IN  US 

BY  THE  Spirit,  which  leads  to  obedience  to  all  his  command- 
ments."* 

"  To  be  '  born  of  God,'  or  to  be  '  born  of  the  Spirit,'  denotes  such  a 
faith  in  Jesus  Christ,  as  begets  a  conformity  of  mind  to  his  laws  and  com- 
mandments ;  which  will  appear  yet  further  from  the  words  of  St.  Paul, 
Gal.  vi.  15.  'In  Clirist  Jesus,'  says  he,  'neither  circumcision  availeth 
anything,  nor  uncircumcision,  but  a  new  creature.^'  ....  Who  sees  not 
here  that  this  new  creature,  this  spiritual  birth,  is  equivalent  to  that  faith  ■ 
which  worketh  by  love  to  the  keeping  the  commandments  of  GodV]' 

"  You  see  now  what  is  the  true  and  full  import  of  being  regenerate  or 
born  again;  viz..  That  it  implies,  1.  A  state  of  prosclytism  to  Christ  by 
baptism;  and  2.  A  state  of  conformity  to  his  doctrine  and  precepts,  which 
is  that  which  our  baptism  engages  us  to.  Now  though  this  is  the  only 
complete  and  adequate  notion  of  regeneration,  yet  you  cannot  but  have 
observed  in  going  along,  that  to  be  regenerate,  and  those  other  phrases 
equivalent  to  it,  are  frequently  used  in  a  more  confined  sense,  and  have  a 
peculiar,  or  at  least  a  more  principal  relation,  sometimes  to  the  one  of  the 
above-mentioned  particulars,  and  sometimes  to  the  other.  In  the  texts 
cited  in  the  foregoing  paragraph,  to  be  '  born  of  God,'  and  to  be  'a  new 
creature,'  do  certainly  denote  that  submission  or  subjection  to  the  -will 
of  Christ,  which  the  Spirit  works  in  the  heart  of  every  true  disciple.  For 
this  is  that,  and  that  only,  which  both  enables  us  to  '  overcome  the  world,' 
and  makes  it  impossible  for  us  (so  long  as  it  lasts)  to  be  overcome  by  it. 
But  when  St.  Paul  speaks  of  the  '  Laver  of  regeneration,'  Tit.  iii.  5.,  there 
the  word  'regeneration'  peculiarly  signifies  that  state  which  we  are  ad- 
mitted to  by  our  baptism;  i.  e.  the  state  of  proselytism  or  discipleship, 
which  is  here  expressly  distinguished  from  the  nvitKitivua-ic  TlvtfjLXTog  xyiou, 
the  'renewing  of  the  Holy  Ghost, ^  or  that  inward  change  of  mind  which 
leads  us  to  obedience?^X 

*  Discourses  upon  several  subjects,  p.  4.  in  Polemical  Tracts  by  H.  Stebbing. 
Cambr.  1727.  fol. 

t  lb.  p.  5.  X  lb.  p.  6. 

33 


'514  EFFECTS    OF   BAPTISM    IN    INFANTS. 

And  observing  that  the  remarks  he  had  been  making  re- 
specting regeneration,  applied  more  particularly  to  the  case  of 
adults,  he  adds, — 

"It  is  under  this  view  that  it  is  most  commonly  treated  of  in  Scripture. 
The  first  preachers  of  the  Gospel  were  principally  concerned  with  those 
who  were  to  be  brought  over  from  Judaism,  or  Heathenism,  to  the  faith  of 
the  Gospel.  When  therefore  they  speak  of  regeneration,  they  speak  of  it 
generally  as  it  relates  to  such.  But  there  is  a  sense  of  regeneration,  in  which 
it  is  common  to  all  baptized  persons,  infants  as  well  as  adult  ■  as  well 
as  a  sense  in  which  it  is  peculiar  to  the  adult  only.  The  adult  only  can 
be  said  to  be  regenerate,  as  that  word  implies  under  it  a  change  of  mind 
from  evil  to  good,  or  a  conformity  of  the  will  and  affections  to  the  com- 
mandments of  Christ.  But  the  word  regenerate  (as  has  been  shown) 
is  in  Scripture  sometimes  used  to  denote  that  relative  state  which  a  man 
stands  in  towards  God  as  the  disciple  of  Jesus  Christ :  and  consequently, 
THUS  FAR,  OR  IN  THIS  SENSE,  cvcry  disciplc  of  Jcsus  Christ,  i.  e.  every 
person  who  has  been  received  as  a  member  of  Christ's  Church  by  baptism^ 
is  regenerate."  * 

Here  the  regeneration  attributed  to  baptism  is  clearly  con- 
fined to  the  notion  of  an  introduction  into  the  visible  Church  ; 
which  of  course  is  in  all  oases  the  effect  of  baptism. 


THOMAS  STACKHOUSE  ; 
Vicar  of  Beenham,  Berks ;  died  1752. 

This  "learned  and  laborious  divine,"  as  Chalmers  calls 
him,  was  the  author  of  several  well  known  works  of  good  re- 
pute, and  much  esteemed,  both  in  their  day  and  since ;  par- 
ticularly his  "  History  of  the  Bible."  Among  other  works,  he 
published  a  "  Body  of  Divinity,"  in  folio,  in  1729,  which  passed 
through  four  editions  in  the  course  of  a  few  years. 

In  this  work,  regarding  baptism  as  "the  instrument  of 
making  men  members  of  Christ^s  visible  Body,"*  he  thus 
.««peaks  on  the  subject  of  Regeneration  : — 

"  From  what  has  been  said  on  this  subject,  thus  far  pursued,  we  may 
plainly  perceive,  that  regeneration  is  that  change  and  alteration  in  a  man, 
whereby  his  nature,  which  is  corrupted  by  sin,  is  sanctified  and  purified; 
whereby  his  iniquities  are  purged  away ;  and  he,  by  God's  Spirit,  endued 

•  lb.  pp.  12, 18. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  6l'5 

•with  true  knowledge,  righteousness,  and  holiness.  And  we  come  now  to 
show  the  absolute  necessity  of  it,  in  order  to  our  future  happiness.  St.  Paul, 
speaking  of  some  who  desired  to  make  a  fair  show  in  the  flesh,  and  con- 
strained others  to  be  circumcised,  tells  us  expressly,  that  in  Christ  Jesus, 
neither  circumcision  availeth  anything,  nor  uncircumcision,  but  a  new 
creature.  Circumcision,  we  know,  was  an  ordinance  of  God's  own  institu- 
tion, the  seal  of  the  covenant  between  him  and  his  people,  a  mark  of 
distinction  between  them  and  other  nations,  and  a  symbol  of  inward  purity, 
or  sanctity  of  mind;  and  yet  the  Apostle  tells  those  that  held  themselves 
obliged  to  the  observation  of  it,  that  all  its  supposed  privileges  and  preroga- 
tives, without  a  renovation  of  their  nature,  availed  nothing.  And  by 
parity  of  reason,  he  must  be  interpreted  to  say  to  us,  that  our  sacramental 
washing  in  baptism,  our  spiritual  gifts  and  endowments,  our  profound 
knowledge  and  learning,  our  observation  of  the  ordinances  of  Christ,  and 
our  outward  acts  of  religious  worship,  will  all  avail  us  nothing,  unless  we 
have  A  NEW  principlk  implanted  in  tw,  such  as  influences  our  lives  and 
produces  evangelical  obedience.^'  t 

"  And  he  then  proceeds  to  point  out  the  "  difference  be- 
tween the  regenerate  and  unregenerate,"  that  we  may  know 
"whether  we  are  regenerate  or  no;"  and  closes  with  the  re- 
mark,— 

If  ye  experimentally  find,  that  the  grace  of  God's  Holy  Spirit  has  begun 
the  work  of  regeneration  in  your  souls,  has  renewed  your  mind,  and  tamed 
your  passions,  and  changed  your  lives,  rejoice  and  be  exceeding  glad,  because 
your  renovation,  being  thus  happily  commenced,  is  a  good  pledge  and  reason 
to  hope,  that  your  names  shall  be  written  in  the  Book  of  Life."t 


ARCHBISHOP  SECKER; 

Bishop  of  Bristol  from  1734  to  1737;  of  Oxford  from  1737 
to  1758 ; — Archbishop  of  Canterbury  from  1758  to  1768. 

The  following  extracts  are  from  the  Archbishop's  Lectures 
on  the  Catechism. 

Speaking  of  the  promises  made  for  the  infant,  he  says, — 

"  If  Baptism  had  been  administered  to  children,  without  anything  said 
to  express  its  meaning,  it  would  have  had  too  much  the  appearance  of  an 
insignificant  ceremony  or  a  superstitious  charm.  And  if  only  the  privileges, 
to  which  it  intitled,  had  been  rehearsed ;  they  might  seem  annexed  to  it 
absolutely,  without  any  coruiitions  to  be  observed  on  the  children's  part.     It 

*  2d  ed.  Lond  1734.  fol.  p.  721.        t  lb.  pp.  969,  970-        %  ^b.  pp.  970,  971, 


516  EFFECTS   OF    BAPTISM    IN    INFANTS. 

was  therefore  needful  to  express  the  conditions  also.  Now  it  would  naturally 
appear  the  strongest  and  liveliest  way  of  expressing  them,  to  represent  the 
infant  as  promising  by  others  then,  what  he  was  to  promise  by  and  for 
himself,  as  soon  as  he  could.  So  the  Form,  used  already  for  persons  grown 
up,  was  applied  with  a  few  changes,  to  children  also.  And  though,  by  such 
application,  some  words  and  phrases  must  appear  a  little  strange,  if  they 
were  strictly  interpreted ;  yet  the  intention  of  them  was  and  is  understood 
to  be  a  very  proper  one ;  declaring  in  the  fullest  manner  what  the  child  is 
to  do  hereafter,  by  a  figure  and  representation  made  of  it  at  present."* 

Here  the  enjoyment  of  the  full  baptismal  blessing,  even  in 
the  case  of  infants,  is  expressly  made  to  depend  on  the  per- 
formance of  the  conditions. 

Again,  in  the  latter  part  of  his  Lectures,  speaking  to  the 
same  point,  after  having  observed, — 

"  Indeed  the  mere  outward  act  of  being  baptized  is,  as  St.  Peter,  in  the 
words  already  mentioned,  very  truly  expresses  it,  the  mere  '  putting  away  of 
the  filth  of  the  fle.sh;'  unless  it  be  made  effectual  to  save  us,  as  he  teaches, 
in  the  same  place,  it  must,  by  '  the  answer  of  a  good  conscience  towards 
Godj'  that  is,  by  the  sincere  stipulation  and  engagement  of  'repentance 
whereby  we  forsake  sin,  and  faith,  whereby  we  believe  the  promises  of  G^od 
made  to  us  in  that  sacrament;'  " — 

he  adds,  respecting  the  case  of  children,  that  although  they 
cannot  exercise  repentance  and  faith,  yet, — 

"  In  the  mean  time  baptism  may  very  fitly  be  administered  •  because 
God,  on  his  part,  can  certainly  express  by  it,  both  his  removing,  at  present, 
the  disadvantages  which  they  lie  under  by  the  sin  of  Adam:  and  his 
removing  hereafter,  on  jjroper  conditions^  the  disadvantages  which  they 
may  come  to  lie  imder  by  their  own  sins.  And  though  they  cannot,  on  their 
parts,  expressly  promise  to  perform  these  conditions,  yet  they  are  not  only 
bound  to  perform  them,  whether  they  promise  it  or  not;  but  (which  is  the 
point  our  Catechism  insists  on)  their  sureties  promise  for  them,  that  they 
shall  be  made  sensible,  as  soon  as  rnay  be,  that  they  are  so  bound ;  and 
ratify  the  engagement  in  their  own  persons :  which  when  they  do,  it 
THEN  BECOMES  COMPLETE.  For  it  is  by  no  means  necessary,  that  a  covenant 
should  be  executed  by  both  the  parties  to  it,  at  just  the  same  time  :  and 
as  the  Christian  covenant  is  one  of  the  greatest  equity  and  favour,  we 
cannot  doubt,  to  speak  in  the  language  of  our  Liturgj',  'but  that  God  favour- 
ably alloweth  the  charitable  work  of  bringing  infants  to  his  holy  baptism.' 
For  the  promise  of  the  Covenant  being  expressly  said  to  belong  to  us  and  to 
our  children,  without  any  limitation  of  age ;  why  should  they  not  all,  since 


*  Abp.  Seeker's  Lectures  on  the  Catechism,  3d  ed.  Lond.  1771.  8vo.  p.  26. 
f  lb.  p.  295-297. 


EFFECTS    OF    BAPTISM    IN    INFANTS.  517 

they  are  to  partake  of  the  promise,  partake  also  of  the  sign  of  it  ?  especially 
since  the  infants  of  the  Jews  were,  by  a  solemn  sign,  entered  into  their 
Covenant :  and  the  infants  of  proselytes  to  the  Jew  by  this  very  sign, 
amongst  others,  of  baptism  ?  '* 

"  To  the  only  valuable  purpose  of  God's  favour  and  eternal  happiness, 
he  is  not  a  Christian,  which  is  one  outwardly;  neither  is  that  Baptism 
which  is  outward  in  the  flesh ;  but  he  is  a  Christian,  which  is  one  inwardly ; 
and  baptism  is  that  of  the  heart,  in  the  spirit,  and  not  in  the  letter  ;  whose 
praise  is  not  of  men  but  of  God.    (Rom.  ii.  28,  29.")t 


BISHOP  EDMUND  LAW; 

Bishop  of  Carlisle  from  1779  to  1787. 

The  following  extracts  are  from  a  tract  of  Bishop  Law's, 
entitled,  "A  Dissertation  on  the  nature  and  necessity  of  Cate- 
chising,'' which  was  for  many  years  circulated  by  the  "Society 
for  Promoting  Christian  Knowledge."  I  quote  from  an  edition, 
printed  by  the  Society  in  1803. 

''  These  foundations  [i.  e.  of  religion]  are  laid  when  we  commence 
Christians,  and  this  we  do,  properly,  when  in  our  owr  persons  we  engage 
to  perform  our  part  of  the  baptismal  covenant,  .  .  .  I  have  therefore  placed 
the  commencement  of  Christianity,  not  so  much  in  any  dedication  of  us,  or 
stipulation  for  us,  in  our  infancy,  as  in  our  actual  entrance  on  the  Christian 
life;  when  the  religion  of  Christ  begins  in  some  degree  to  affect  our  under- 
standing and  direct  our  conscience  ;  when  it  becomes  our  own  choice  rather 
than  the  effect  of  chance,  of  the  constitution,  or  custom,  of  the  country 
wherein  we  were  born:  which  with  the  generality  in  our  Church  is  to  be 
dated  from  their  Confirmation.  What  efficacy  the  administration  of  bap- 
tism may  have  upon  those  who  die  before  they  come  to  the  use  of  reason, 
or  what  necessity  there  is  for  the  administering  it  to  such,  are  questions 
which  I  do  not  meddle  with  at  present ;  but  only  beg  leave  to  observe,  that 
in  what  circumstances  soever  this  rite  is  administered,  in  order  to  make  it 
a  reasonable  service,  such  an  Office  as  that  of  Confirmation  seems  very  fit 
to  follow,  and  a  good  deal  of  instruction  should  attend  them  both  as  closely 
as  possible.  For  that  Baptism  which  has  an  effect  on  our  salvation,  must 
have  it,  as  the  Apostle  (1  Pet.  iii.  24)  plainly  shows  us,  not  in  itself,  by 
virtue  of  the  external  act  and  as  depending  on  any  certain  person,  matter, 
or  form,  or  as  operating  like  a  charm ;  but  in  a  moral  intellectual  manner, 
and  so  as  to  affect  the  heart,  and  influence  the  temper.  It  is  '  not  the  putting 
away  the  filth  of  the  flesh,  but  the  answer  of  a  good  conscience  toward 

»  lb.  pp.  295-297.  t  ^^  p.  298. 


518  EFFECTS    OF    BAPTISM    IN   INFANTS. 

God.'  For  it  includes  a  solemn  contract  between  God  and  us,  whereby  we 
engage  to  devote  ourselves  to  Christ,  and  to  become  his  true  disciples. 
Upon  our  performing  which  engagement,  God  promises  to  forgive  us  our 
offences,  and  bring  us  to  eternal  life  ;  and  consequently  it  implies  a  sincere 
conscientious  declaration  of  our  faith  and  resolution,  as  to  those  several 
articles  of  belief  and  practice,  concerning  which  we  are  there  properly  in- 
terrogated. Now,  as  something  like  this  is  supposed  to  be  done  for  us  in 
our  infancy,  and  of  course,  all  is  transacted  in  our  stead  by  proxy,  the  subse- 
quent right  of  confirmation  comes  in  very  properly  to  supply  the  unavoid- 
able defects  of  such  a  transaction,  to  constitute  this  primary  religious 
office  of  a  piece  with  all  the  rest,  and  to  make  it,  what  each  one's  religion 
ought  to  be,  a  personal  thing,  to  render  us  complete  members  of  the  Christian 
Church,  and  to  fulfil  the  general  institution  which  our  Lord  has  left  for 
making  his  disciples."     (pp.  4 — 6.) 

"  The  reply  given  to  the  2nd  and  3rd  questions  in  our  Catechism  will 
admit  almost  as  many  queries  to  unfold  it  as  it  contains  principal  words. 
Nor  should  the  privileges,  immediately  annexed  to  Baptism  in  the  former, 
ever  be  recited  without  carefully  inculcating  those  duties  mentioned  in  the 
latter,  as  conditionally  implied   in  it,  or  strictly  connected  with  it,   and 

WITHOUT  WHICH  IT  IS  AN  EMBLEM  OF  REGENERATION  RATHER  THAN 
THE   THING    ITSELF."       (pp.  13,  14.)  ^ 


BISHOP  SAMUEL  HORSLEY; 

Bishop  of  St.  David's  from  1788  to  1793 ;  of  Rochester  from 
1793  to  1802 ;  and  of  St.  Asaph  from  1802  to  1806. 

"  The  connection  is  necessary  and  constant  between  a  good  life  and  a 
regenerate  mind ;  and  where  there  is  a  conscience  void  of  offence,  there  is  the 
sanctifying  Spirit  of  the  Lord."* 

"  We  have  the  express  declaration  of  Him  who  sends  the  Spirit  into  the 
hearts  of  his  disciples,  that  its  operation  is  no  otherwise  to  be  perceived  than 
in  its  effects."! 

"  Conscience  attesting  that  the  life  is  innocent  and  the  heart  sincere, 
Faith  draws  the  conclusion  that  this  upright  heart  and  blameless  conduct  i» 
the  work  of  the  Holy  Spirit  of  God.  And  thus,  in  the  sensible  effect  of  a 
reformed  life  and  regenerate  mind,  it  discovers  a  token  of  God's  present 
favour."t 


*  Serm.  on  Eph.  iv.  30.  Among  his  "  Nine  Sermons  on  the  Resurrection  and 
other  subjects."  Quoted  from  the  edition  of  his  Sermons  in  2  vols.  8vo.  Loud 
1829.     See  vol  2.  p.  481. 

t  lb.  $  lb.  p.  4»8. 


EFFECTS   OF   BAPTISM   IN   INFANTS.  61» 

BISHOP  SHUTE  BARRINGTON; 

Bishop  of  Llandaff  from  1769  to  1782 ;  of  Salisbury  from, 
1781  to  1791 ;  of  Durham  from  1791  to  1826. 

In  a  Charge  delivered  to  his  Clergy  at  Durham  in  1801, 
Bishop  Barrington  thus  expresses  himself. 

"  To  the  regenerate  Christian,  to  the  '  new  man,^  '  created  in  Christ 
Jesus  to  good  works,'  '  created  after  God  in  righteousness  and  true  holiness,* 
the  yoke  of  Christ  is  certainly  easy,  and  his  burden  light;  but  to  the 
corrupt  passions  of  mere  animal  nature,  to  the  selfish  inclinations  of  the 
'old  man,'  nothing  can  be  more  irksome  and  painful."  * 

"It  is  true,  indeed,  that  whom  God  is  willing  to  justify,  he  sanctifies; 
and  he  sanctifies  whom  he  will ;  '  for  he  hath  mercy  on  whom  he  will 
have  mercy;  and  whom  he  will,  he  hardeneth;  '  that  is,  he  leaves  the 
sinner  to  the  natural  corruption  of  his  own  heart,  and  the  unsubdued  power 
of  sin.  The  sinner  who  is  thus  left,  continues  in  an  unrewarded  [?  misprmt 
for,  unrenewed,]  unregenerate  and  unsanctified,  that  is,  in  a  reprobate  and 
lost  state."  t 

"  In  a  state  of  sincere  repentance  and  true  faith  the  mind  has  acquired 
that  newness  of  spirit,  and  rectitude  of  heart,  which  constitutes  the  new 
BIRTH,  and  is  the  source  of  every  spiritual  comfort  here,  and  all  our  hopes 
hereafter."  $ 


Such  are  a  few  out  of  the  mass  of  testimonies  that  might 
be  produced  from  our  more  modern  divines  against  the  doc- 
trine, that  spiritual  regeneration,  in  the  proper  sense  of  the 
words,  invariably  accompanies  Baptism  when  that  rite  is  ad- 
ministered to  infants.  And  certainly  not  more  than  two  of 
those  from  whom  the  extracts  are  given — Bishop  Hopkins  and 
Dean  Durel — had  any  tendency  to  "  Calvinistic"  views.  The 
clear  declarations  of  Holy  Scripture  as  to  the  indispensable 
characteristics  of  those  who  are  "  born  again"  by  the  Spirit, 
have  convinced  the  great  majority  of  our  divines  (whatever 
might  be  the  theological  system  to  which  they  had  attached 
themselves,)  that  no  man  can  be  Scripturally  said  to  have  ex- 
perienced a  spiritual  regeneration  but  one  who  brings  forth  the 


*  Sermons,  Charges,  and  Tracts.    By  Shute,  Bishop  of  Durham.  Lend.  1811. 
8vo.  pp.  297,  298. 

t  lb.  p.  310.  X^P'  Sl^ 


^^0  EFFECTS    OF    BAPTISM    IN    INFANTS. 

fruits  of  the  Spirit.  And,  under  God,  we  owe  this  continu- 
ance of  at  least  a  Scriptural  nomenclature  among  us  to  that 
first  principle  of  our  Church's  creed,  the  supreiiiacy  of  Holy 
Scripture  as  the  sole  Divine  rule  of  faith.  So  long  as  we  re- 
verence Holy  Scripture,  so  long  must  we  refuse  to  pronounce 
any  one  to  be  spiritually  born  again,  who  does  not  exhibit  the 
Scriptural  evidences  of  that  new  birth. 

It  is  not  for  us  to  undertake  to  pronounce,  in  the  case  of 
individuals,  that  this  change  has  not  taken  place,  except  where 
the  want  of  it  is  too  plainly  evinced  to  admit  of  a  doubt  in  any 
mind,  but  it  is  our  duty  to  point  out  what  are  the  necessary 
and  essential  tests  of  that  change  having  taken  place,  and  to 
keep  to  Scriptural  language  in  our  expressions  respecting  it. 

Hence  the  great  majority  of  our  divines  of  the  Arminian 
school,  wishing  to  affix  an  affirmative  sense  to  our  Baptismal 
Service  for  Infants,  have  (as  well  as  some  Calvinists)  under- 
stood the  terms  used  in  those  Services,  describing  the  blessings 
connected  with  the  rite,  in  a  qualified  sense,  as  merely  refer- 
ring either  to  introduction  into  the  visible  Church  with  its  at- 
tendant privileges,  or  to  what  may  be  called  infantine  regene- 
ration. They  have  thus  been  enabled  to  interpret  the  Service 
as  speaking  affirmatively,  without  adopting  a  view  directly 
opposed  to  the  testimony  of  Scripture. 

But  such  an  interpretation  of  the  terms  clearly  involves 
some  difficulties,  for  the  expressions  evidently  favor  the  notion 
of  their  referring  to  the  full  baptismal  blessing.  And  this  has 
been  felt  by  others,  who  w^re  however  equally,  or  more,  un- 
willing to  resort  to  the  original  and  intended  meaning  of  the 
Service.  Hence  a  class  of  divines  has  arisen  among  us,  who 
assert  that  spiritual  regeneration,  in  the  proper  sense  of  the 
words,  is  always  conferred  upon  all  infants  in  their  baptism  ; 
and  consequently,  that  in  the  case  of  those  baptized  in  their 
infancy,  the  word  regeneration  must  never  be  used  except  to 
describe  what  took  place  at  their  baptism.  And  they  endea- 
vour to  avoid  the  dilficulty  arising  from  the  subsequent  state 
of  sin  and  disobedience  of  a  vast  number  of  those  baptized  as- 
infants,  by  maintaining,  that,  though  spiritually  regenerated, 
they  need  generally  in  after  life  conversion  or  renovationy 
which  they  distinguish  from  regeneration.    Such  phraseology, 


EFFECTS    OF    BAPTISM    IN    INFANTS.  601 

however,  is  manifestly  unauthorised  by  Holy  Scripture,  and 
certainly  unknown  to  the  majority  of  our  best  divines,  even 
of  the  last  century  ;*  and  seems  to  be  adopted  merely  to  get 
over  a  difficulty.  In  fact,  all  the  disputes  and  all  the  per- 
plexities that  have  troubled  the  minds  of  members  of  our 
communion  on  this  subject,  have  arisen,  either  from  an  un- 
consciousness of  the  original  meaning  of  our  Services,  or  an 
unwillingness  to  understand  them  in  that  sense.  For,  as  we 
have  seen,  so  long  as  this  original  sense  was  remembered  and 
sanctioned  in  our  Church,  so  long  even  the  Calvinistic  Puritans 
found  no  fault  with  our  Services  on  the  point  now  in  question. 

Nor  must  I  omit  to  observe,  that  there  is  often  much  con- 
tradiction and  confusion  observable,  in  the  writings  of  those 
divines  who  speak  most  strongly  in  favor  of  the  doctrine  that 
the  word  regeneration  ought  to  be  used  only  to  signify  what 
takes  place  in  Baptism. 

Thus,  for  instance,  Dr.  Nicholls,  while,  in  his  Commentary 
upon  the  Baptismal  Service,  he  gives  a  long  note  (in  which,  by 
the  way,  he  refers  for  proof  to  authors  who  are  directly  against 
him)  limiting  the  word  regeneration  to  what  takes  place  in 
baptism,  he  himself,  in  his  Commentary  on  the  Catechism, 
tells  us  that  the  phrase  "child  of  Grod"  does  not  mean  "one 
who  is  a  child  of  God  by  spiritual  regeneration  and  actual 
holiness."t 

So  again,  in  Dr.  Waterland's  treatise,  entitled,  "  Regene- 
ration stated  and  explained."  He  is  perhaps  the  principal  au- 
thor of  the  last,  century,  who  labored  to  confine  the  use  of 
the  word  regeneration  to  baptism ;  and  his  reasons  may  be 
seen  in  this  treatise.  But  his  statements,  when  examined, 
will  be  found  to  turn  more  upon  words  than  things.     For  he 


*  It  is  observable,  that  one  of  the  most  strenuous  supporters  of  this  view,  the 
late  Archdeacon  Daubeny,  is  compelled  to  acknowledge,  that  "  it  has  been  no 
uncommon  thing  for  divines  of  eminence  to  speak  of  bad  Christians  as  being  un- 
regenerate  men."  (Considerations  on  Doctrine  of  Regeneration,  p.  41.)  The 
difficulty  would  be  to  produce  any  comparatively  respectable  catena  of  our 
divines  who  have  not  done  so.  The  extracts  given  above  (and  they  might  be 
added  to,  to  any  extent)  show,  that  the  words  "  conversion  "  and  "  renovation  " 
have  been  constantly  used  by  our  best  divines  as  synoDymous  with  adult  regent 
eration,  or,  at  least,  as  necessarily  included  in  it. 

f  Comment  on  the  Book  of  Common  Prayer.  1710,  foL 


422  EFFECTS    OF    BAPTISM    IN   INFANTS. 

uses  the  word  regeneration  in  two  senses,  making  renovation 
a  part  of  regeneration  in  adults,  admitting  that  in  all  who 
have  the  use  of  reason  regeneration  "  takes  in  renovation  to 
make  it  complete,"*  but  considering  infants  incapable  of  reno- 
vation, he  makes  their  regeneration  different,  and  says,  that 
"regeneration  maybe  granted  and  received,  as  in  infants, 
where  that  renovation  has  no  place  at  all,  for  the  time  being-, -^^f 
and  while  he  admits  that  renovation  does  not  always  accom- 
pany baptism  in  adults,  he  would  nevertheless,  even  in  their 
case,  limit  the  use  of  the  word  "regeneration"  to  what  takes 
place  at  their  baptism,  though  compelled  to  add, — 

"  Their  regeneration  begun  in  Baptism,  and  left  unfinished  (like  an 
indenture  executed  on  one  side  only,  or  like  a  part  without  a  counterpart) 
comes  at  last  to  be  complete,  that  is,  actually  salutary ;  not  by  a  formal 
regeneration  (as  if  nothing  had  been  done  before)  but  by  the  repentance  of 
the  man,  and  by  the  sanctification  or  renovation  of  the  heart  and  mind 
through  the  Spirit,  ichich  had  been  hitherto  wanting J^X 

But  if,  as  he  maintains,  renovation' is  a  part  of  regenera- 
tion, (and  it  must  certainly  be  the  most  important  part.)  a 
man  cannot  properly  be  said  to  be  wholly  regenerated  without 
it,  and  therefore  still  needs  to  be  regenerated  in  the  full  and 
proper  sense  of  the  word. 

And  all  that  he  ventures  to  assert  as  to  the  inward  part 
of  regeneration,  connected  with  the  baptism  of  infants,  is, — 

"  It  may  reasonably  be  presumed,  that  from  the  time  of  their  new  birth 
of  water  and  the  Spirit,  (which  at  the  very  moment  is  a  renewal  of  their 
STATE  to  God- ward.)  the  renewing  also  of  the  heart  MAY  come  gradually 
on  with  their  first  dawnings  of  reason,  in  such  measures  as  they  shall  yet 
be  capable  of;  in  a  way  to  us  imperceptible,  but  known  to  that  Divine 
Spirit  who  regenerates  them,  and  whose  temple  from  thenceforth  they  are, 
till  they  defile  themselves  with  actual  and  grievous  sin.  In  this  case,  it  is 
to  be  noted,  that  regeneration  precedes,  and  renovation  can  only  follow 
afterPk 

So  that  after  all,  it  is  only  a  "reasonable  presumption''^ 
with  him,  that  what  he  himself  admits  to  be  a  necessary  part 
of  "  regeneration "  in  adults,  ever  does  take  place  in  those 
baptized  in  infancy.     All  that  he  supposes  to  take  place  at 


•  Works,  ed.  1843.  vol  4.  p.  444.  t  lb.  p.  483. 

t  Ih  p.  444.  §  lb.  p.  440, 


EFFECTS    OF    BAPTISM   IN    INFANTS.  523 

their  baptism,  is  " a  renewal  of  their  state"  and  he  thinks  it 
"  may  reasonably  be  presumed"  that  a  "  renewing  of  the 
heart  may"  follow.  The  fact  is,  that  Waterland  had  too  much 
good  common  sense  and  knowledge  of  Scripture  to  be  self- 
cfcsistent  in  handling  the  notion  he  had  imbibed  on  the  sub- 
ject of  Baptism.  He  saw  that  where  Scripture  speaks  of  the 
new  birth,  it  describes  it  as  something  which  has  a  transform- 
ing effect  upon  the  heart  and  conduct,  and  therefore  that  it 
must  include  renovation ;  he  saw  that  multitudes  of  infants 
from  the  first  dawn  of  reason  exhibited  no  signs  of  such  reno- 
vation, and  therefore  he  is  compelled  virtually  to  deny  in  one 
place,  what  he  asserts  in  another,  and  when  he  comes  to  the 
point  in  the  case  of  infants,  involuntarily  shrinks  from  taking 
the  ground  which  consistency  required. 

The  controversy  which  has  now  for  so  many  years,  during 
the  present  century,  agitated  our  Church  on  this  subject,  was 
mainly  caused  by  the  introduction  of  a  Tract  in  1815,  written 
by  the  late  Bishop  Mant,  among  the  publications  of  the 
Christian  Knowledge  Society.  And  so  completely  opposed 
was  the  doctrine  of  this  Tract  to  the  previous  publications  of 
the  Society  for  more  than  a  century,  that  an  attempt  was 
secretly  made  to  introduce  alterations  in  the  phraseology  of 
some  of  the  oldest  Tracts  on  the  Society's  list,  to  make  them 
consistent  with  the  doctrine  of  the  new  Tract.  Thus  in  Nel- 
son's Companion  for  the  Festivals  and  Fasts,  the  word  "  rege- 
neration" was  (without  notice)  changed  into  "renovation." 
And  Bishop  Bradford's  Tract  on  "  Baptismal  and  Spiritual 
Regeneration,"  which  I  have  quoted  above,  and  which  in  1810 
the  Society  had  pronounced  to  be  "judicious  and  Scriptural," 
somehow  became  "  out  of  print,"  until  a  reclamation  repro- 
duced it,  when  it  appeared  without  the  "Advertisement" 
previously  attached  to  it.  The  late  excellent  Mr.  Biddulph, 
in  his  reply  to  Dr.  Mant's  Tract,*  gave  extracts  from  forty- 
eight  of  the  Society's  publications,  (among  which  nine  were 
by  Archbishops  and  Bishops,)  opposing  the  doctrine  of  the  new 
Tract.     The  doctrine  of  Dr.  Mant,  however,  was  with  some 


♦  Baptism  a  seal  of  the  Christian  Covenant    By  T.  T.  Biddulph,  iLA^Ae, 
Lood.  1816,  8to. 


524  EFFECTS  OF    BAPTISM    IN   INFANTS. 

parties  at  that  time  the  more  popular  of  the  two,  and  from 
that  day  to  this  the  most  strenuous  efforts  have  been  made  by 
its  supporters  to  get  it  recognized  as  the  doctrine  of  our  Church. 
Dr.  Mant's  Tract  was  a  fitting  pioneer  for  its  Oxford  succes- 
sors just  twenty  years  after  ;  and  it  is  a  remarkable  indicatiUh 
of  the  progress  of  the  Romanizing  current  in  our  Church,  that 
what  was  then  carefully  vindicated  from  the  charge  of  having 
a  Romeward  tendency,  is  now  unblushingly  put  forward  by  a 
Bishop  of  our  Church  as  a  doctrine  in  which  "we  are  agreed 
with  Rome." 

The  authorities  given  in  the  preceding  pages  have,  how- 
ever, I  trust,  amply  vindicated  our  Church  from  such  a  charge. 
And  by  them  I  leave  the  reader  to  determine  the  true  doctrine 
of  the  Church  of  England  on  this  important  subject. 


C^ppcnbije. 


No.  I. 

Luther'' s  Form  for  the  Baptism  of  Infants,  according  to  the  second  edition 
published  by  him  in  German  in  1524,  and  translated  and  published  in 
Latin  in  1526.* 

Libellus  de  Baptizandis   Infantibus,  per  D.  Mart.  Lutherum  adomatus, 

Anno  Domini  1526. 
Martinus  Lutherus  Christian©  Lectori  gratiam  et  pacem  in  Christo,  Domini 
nostro. 

Cum  videam  et  audiam  quotidie,  quanta  negligentia  et  quam  exigua 
severitate,  ne  dicam  levitate,  sublime,  sanctum  ac  salutare  Sacramentum 
Baptismi  infantium  tractetur :  cujus  quidem  rei  et  haec  una  causa  est, 
quod  assistentes  non  intelligunt  quid  ibi  vel  dicatur  vel  agatur :  non  tantum 
utile,  sed  ncccssarium  quoque  milii  ^idetur,  ut  in  vernacula  lingiia  admin- 
istretur.  Quce  igitur  latino  idiomate  fiebant  hacteuus,  in  vernaculam  lin- 
guam  transtuli,  ac  ca?pi  germanicis  verbis  baptizare :  ut  susceptores  in- 
fantum ac  reliqui  assistentes,  ad  majorem  fidem,  et  severiorem  intentionem 
exsuscitarentur,  atque  ipsi  pastores  administrantes  baptismum,  propter 
auditores  plus  diligentiae  adhiberent. 

Rogo  autera  ex  Christiana  fide  omnes,  turn  baptizantes,  turn  suscipien- 
tes,  ipsos  infantes,  aut  alioquin  assistentes,  ut  hoc  summum  opus,  remquo 
seriam,  qute  hie  coiYipreheuditur,  perpendant.  Audis  enim  in  verbis 
istarum  precationum  quantis  qucrelis,  quantaque  severitate  infans  ab 
Ecclesia  alTeratur,  quamque  constantibus  et  iiidubiis  verbis  coram  Deo 
fateatur,  eum  ^  Diabolo  obsessum,  ac  filium  peccati  atque  ira;  esse  quam- 
que ardenter  auxilium  et  gratiam  per  Baptizmum,  ut  Filius  Dei  fiat, 
postulet. 

Cogites  itaque,  nequaquam  esse  ludum,  contra  Diabolum  agcre,  cnmque 
non  solum  ab  infante  propulsare,  sed  tam  potentem  hostem  contra  infantom 


*  Taken  from  the  reprint  attached  to  Ecclesine  Evangeiicae  Libri  Symbolici. 
Ed.  C.  M.  Pfaff.  Tubing.  1730,  8vo.  By  whom  the  Latin  translation  was  made, 
I  do  not  know.  The  first  edition  of  the  original  German  wa^  published  by 
Luther  in  1523.  and  differs  a  httle  from  the  necomL  A  reprint  of  both  will  be 
found  in  Walch's  edition  of  Lutlier's  work-*,  Magdeb.  1744.  4to.  vol.  x.  col. 
2624-37.  Archbisbop  Laurence  (Bampton  Lectures,  p.  378)  incorrectly  ascribes 
the  date  of  1527  to  the  second  edition  of  this  Form. 


626  APPENDIX. 

irritare,  ut  necessitas  summa  exigat,  toto  pectore,  et  fide  valida  infanti 
auxilium  prasstare,  et  seria  intentionc  preces  facere.  ut  non  tantum  huno 
infantem  Deus,  ut  sonant  verba  orationis,  k  potestate  Diaboli  liberet,  sed 
etiam  corroboret,  ut  contra  ipsum  turn  vivenstum  moriens,  fortiter  dimicaro 
et  subsistere  valeat.  Equidem  vereor,  hanc  ipsam  esse  causam,  cur  tam 
multi  pest  baptismum  degenerent,  quia  tam  frigide  ac  negligenter  baptis- 
raus  est  tractatus,  ac  sine  omni  severitate  preces  recitatJB  sunt. 

Quare  scias,  haec  externa  in  actione  baptismi,  omnium  esse  minimi  mo- 
menti,  utpote  flare  in  faciem,  insignire  cruce,  salem  ori  inserere,  sputum  et 
lutum  allinere  auriculis  et  naribus,  oleo  in  pectore  et  scapulis  ungere,  e\ 
crismate  verticem  tangere,  indusiolum  induere,  faculam  ardentem  in  manus 
praebere,  et  si  qua  sunt  alia  ejutmodi,  quae  ab  horainibus  ad  ornandum 
Baptismum  sunt  adjuncta.  Nam  absque  istis  omnibus  Baptismus  conferri 
potest,  nee  sunt  res  illse  potissimse,  quas  Diabolus  abhorret  autfugit.  Nam 
hislonge  majora  fastidit.     Necesse  est  hie  serio  rem  geri. 

Des  igitur  operam,  ut  in  vera  fide  hie  assistas,  verbum  Dei  audias,  et 
serio  Deum  invoces.  Quando  enim  Minister  verbi  inquit,  Oremus  •  te 
quoque  exsuscitat,  ut  una  preces  facias.  Eadem  quoque  verba,  quae  k 
Ministro  recitantur,  in  corde  susceptores  infantis  simul  recitent,  et  qui  alio- 
quin  circumstant.  Eamque  ob  causam  Minister  eas  precationes  clare  et 
tarde  pronunciet,  ut  susceptores  audire  ac  percipere  queant,  ut  et  ipsi  sus- 
ceptores unanimi  spiritu  cum  Ministro  orent,  causam  infantis  Deo  serio  ex- 
ponant,  totisque  viribus  contra  Diabolum  pro  infante  pugnent,  atque  per 
omnia  so  gerant,  ut  qui  serio  agant,  siquidem  etiam  Diabolo  non  est  lusus. 

Et  propter  istas  causas  aequum  ac  justum  est,  ne  ad  Baptismum  ebrii 
aut  profani  Ministri  admittantur,  neque  ad  oflicium  susceptorum  homines 
leves  vocentur,  sed  potius  pii,  modesti  ac  graves  Ministri  et  pratini  adhibe- 
antur,  de  quibus  earn  possimus  habere  persuasionem,  qudd  cam  rem  summo 
studio  et  vera  fide  sint  effecturi :  Ne  hoc  sublime  Sacramentum  ludibrio 
exponatur  Diabolo,  et  Deus  contumelia  afliciatur,  qui  in  Baptismo  nos  tam 
immcnsis  et  inexhaustis  divitiis  gratiae  perfundi,  ita  ut  ipsemet  regenera- 
tionem  nominet,  ut  i  tyrannide  Diaboli  erepti,  ek  peccato,  morte,  inferno  li- 
berati,  fiamus  filii  vitac,  ac  heeredes  omnium  bonorum  Dei,  imo  ipsius  Dei 
liberi  ac  fratres  Christi  efliciamur.  Non  igitur  optimi  Christiani  tam  neg- 
ligenter, tam  inenarrabile  Dei  donum  tractemus.  Nam  Baptismus  uniea 
nostra  consolatio  est,  et  introitus  ad  coclestia  bona,  et  ad  societatem  omnium 
sanctorum,  ad  quam  nos  Deus  deducat,  Amen. 

Non  autem  volui  mutare  multa,  licet  optarim  melius  armatam  esse  istam 
formam.  Nam  negligentes  habuit  autores,  qui  dignitatem  Baptismi  non 
satis  perpenderunt.  Verum  pleraque  sic  relinquo,  ne  infirmsB  conscientise 
querulentur,  me  novum  Baptismum  instituere,  neve  hactenus  baptizati 
criminentur  quasi  non  sint  recte  baptizati.  Nam,  ut  dictum  est,  in  adjecti- 
onibus  humanis  non  multum  est  situm,  modo  ipse  Baptismus  verbo  Dei, 
vera  fide,  et  seria  invocatione  Dei  administretur.  Deo  te  commendo, 
Amen. 

Baptizans  dicat : 

Exi  spiritus  immunde,  et  locum  prxbe  Spiritui  sancto. 


APPENDIX.  527 

Postea  facta  cruce  in  fronte  et  pectore,  dicat  : 
Accipe  signum  crucis,  turn  in  fronte,  turn  in  pectore. 

Oremus : 
Omnipotens  seterne  Deus,  Pater  Domini  nostri  Jcsu  Christi,  invoco  te 
super  isto  N.  servo  tuo,  petenti  baptismi  tui  dona,  et  ^ratiam  tuam  aeternam 
per  spiritualem  regenerationem  flagitanti :  suscipe  eum  Domine^  et  sicut 
dixisti :  Petite  et  accipietis,  quajrite  et  invenietis,  pulsate  et  aperietur : 
praebe  igitur  bonum  petenti,  aperi  ostium  pulsanti,  ut  hujus  coclestis  lavacri 
benedictionem  consequatur,  et  promissum  regnum  gratise  tusB  accipiat.  per 
Christum  Dominum  nostrum.  Amen. 

Oremus : 

Omnipotens  aeterne  Deus,  qui  pro  judicio  tuo  servero,  mundum  infidelem 
diluvio  perdidisti,  et  fidclem  Noah  cum  octo  animabus  pro  tua  magna 
misericordiacustodivisti,  etPharaoneminduratuni  cum  suo  exercitu  in  marl 
rubro  submersisti,  ct  populum  tuum  siccis  pedibus  traduxisti,  quibus  historiis 
lavacrum  hoc  Baptismi  praefigurasti :  ct  baptismo  tui  dilectissimi  Filii 
Domini  nostri  Jesu  Christ!,  Jordanem  omnesque  alias  aquas,  in  salutare 
diluvium,  et  copiosara  ablutionem  peccatorum  consecrasti  et  instituisti :  Ta 
oramus,  ut  ex  inexhausta  misericordia  tua,  hunc  N.  propitius  respicias, 
veraque  fide  per  Spiritum  sanctum  dones,  ut  hoc  salutari  diluvio  in  ipso 
submergatur  et  intereat,  quidquid  ex  Adam  in  ipsum  propagatum  est,  et 
ipsemet  addidit,  utque  ex  infidelium  numero  ereptus,  in  area  sanctaa  Eccle- 
siaj  tuiB  tutus  conservetur,  indesinenter  spiritu  fervens,  ac  spe  gaudens, 
nomini  tuo  serviat,  ut  cum  fidelibus  omnibus  juxta  tuam  promissionem 
vitam  aeternam  adipiscatur,  per  Jesum  Christum  Dominum  nostrum. 

Adjuro  te  impure   spiritus,  in  nomine  Patris  f  et  Filii  f  et  Spiritu* 
sancti  f  ut  exeas  et  discedas  ab  hoc  servo  Jesu  Christi  N.  Amen. 
Audiamus  Evangelium  S.  Marci:  (Marc.  10.  13.) 

Et  offerebant  ei  parvulos,  ut  tangeret  eos.  Discipuli  autem  commina-. 
bantur  offerentibus.  Quos  cum  videret  Jesus,  indigne  tulit,  et  ait  illis : 
Sinite  parvulos  venire  ad  me,  et  ne  prohibueritis  eos :  Talium  enim  est 
regnum  coelorum.  Amen  dico  vobis :  Quisquis  non  receperit  regnum  Dei 
velut  parvulus,  non  intrabit  in  illud.  Et  complexans  eos,  et  imponena 
manus  super  eos,  benedicebat  eis. 

Post  haec  imposita  manu  in  caput  infantis,  cum  susceptoribus  oret  flexis 
genibus : 

Pater  noster  qui  es  in  cobIo.  Sanctificetur  nomen  tuum.  Adveniat 
regnum  tuum.  Fiat  voluntas  tua  sicut  in  coelo,  et  in  terra.  Panem  nos- 
trum quotidianum  da  nobis  hodie.  Et  dimitte  nobis  debita  nostra,  sicut  et 
nos  dimittimus  debitoribus  nostris.  Et  ne  nos  inducas  in  tentationem.  Sed 
libera  nos  ^  male,  Amen. 

Postea  deducatur  infans  ad  baptisma,  et  Minister  dicat : 

Dominus  custodiat  introitum  et  exitum  tuum,  ab  hoc  et  in  seculum. 
Deinde  Minister  jubeat  infantem  per  susceptores  renuniciare  et  dicat : 

N.  Renuncias  diabolo' 
Responsio,  Ita. 

Et  omnibus  operibus  ejus  ?  ^ 


■528  APPENDIX. 

Responsio,  Ita. 
Et  omnibus  pompis  ejus? 
Responsio,  Ita. 

Postea  interroget: 
Credis  in  Deum  Patrem  omnipotentem,  creatorem  coeli  et  terrse  ? 

Responsi(>,  Ita. 
Credis  in  Jesum  Christum  Filium  ejus  unicum,  Dominum  nostrum, 
natum  et  passum,  &c. 
Responsio,  Ita. 
Credis  in  Spiritum  sanctum,  sanctam  Ecclesiam  Christi,  communionem 
sanctorum,  remissionem  peccatorum,  resurrectionem  carnis,  ac  postmortem 
vitam  seternam  ?  ' 

Responsio,  Ita. 
Visne  baptizari  ? 

Responsio,  Ita. 
Hie  accipiat  infantem,  eumque  immergens  in  aquam,  dicat : 
Baptizo  te  in  nomine  Patris,  et  Filii,  et  Spiritus  sancti. 
Ibi  susceptores  infantulum   apprehendant,  ac  Minister   donee  album 

indusium  induit,  dicat : 
Omnipotens  Deus,  et  Pater  Domini  nostri  Jesu  Christi,  qui  te  per  aquam 
et  Spiritum  sanctum  regenuit,  et  omnia  peccata  tibi  remisit,  confirmet  te 
per  gratiam  suam  ad  seternam  vitam.  Amen. 

Pax  tecum. 
Responsio,  Amen. 


No.   11. 

The  Order  and  Form  of  Baptism,  [including  the  Prefatory  Remarks  on  the 
subject  of  Baptism,)  inserted  in  the  Brandenburg  and  Nuremburg  Liturgy 
0/1533.* 

OF  BAPTISM. 

In  all  ecclesiastical  usages  we  must  diligently  mark  what  God  has 
commanded  and  instituted,  and  what  men  have  added  thereto,  in  order 
that  we  may  hold  the  divine  as  the  essential  part,  and  diligently  practise 
it,  and  on  the  other  hand  judge  the  human  additions,  whether  or  not  they 
are  things  indifferent,  and  if  indifferent,  whether  they  are  also  useful  or 
not,  in  order  that  what  is  contrary  to  God's  word,  or  otherwise  "unprofitable, 
may  be  done  away. 

Now  God  himself  has  instituted  and  ordained  Baptism,  that  we  should 

*  Kirchen  Ordnung,  In  meiner  gnedigen  herrn  der  Marggraven  zu  Branden- 
burg, und  . .  der  Stat  NUrmberg,  Ac.  1533,  fol.  The  above  translation  from  this 
work  has  been  made  for  mc  by  a  friend. 

It  will  be  seen,  by  a  comparison  of  the  Form  of  Baptism  here  given,  with  the 
preceding  by  Luther,  tliat  they  are  identical. 


APPENDIX.  529 

baptize  with  water,  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  But  men  have  added  of  their  own  accord  Prayer,  (recitation 
of  the)  Gospel,  sponsors,  chrisom-cloth,  blessing  of  the  font,  oil,  salt,  and 
spittle,  &c.  Now,  whatever  of  these  things  tends  to  profit  and  improve- 
ment should  for  the  present  be  suffered  to  remain;  but  whatever  ia 
unprofitable  and  causes  offence,  should  be  suffered  to  fall  into  disuse. 

Now,  the  saying  of  Prayer  thereat,  and  the  reading  of  the  Holy  Gospel, 
is  not  only  allowable,  but  also  useful  and  good  ;  therefore  it  should  be 
suflfered  to  remain.  In  like  manner  also  sponsors,  especially  on  account  of 
the  Anabapti.sts,  who  now-a-days  pretend  that  they  do  not  know  whether 
they  be  baptized  6r  not ;  in  order  that  the  sponsors  principally,  together 
with  other  persons,  may  give  testimony,  and  in  the  mouth  of  two  or  three 
witnesses,  every  matter  may  be  established.  (Deut.  xix.)  Also  in  order 
that  some  one  may  answer  for  the  child,  and  if  he  should  be  prematurely 
deprived  of  his  parents  by  death,  they  may  remind  the  children  what  they 
have  engaged  on  their  behalf  at  their  baptism,  and  keep  a  strict  watch  over 
them  that  they  may  fulfil  it,  and  learn  God's  Commandments,  Creed,  and 
Prayer. 

But  the  blessing  of  the  font,  oil,  salt,  and  spittle,  &c.  darken  rather  than 
advance  the  essential  parts  of  baptism,  and  only  serve  to  superstition. 
Moreover,  the  prayer  and  blessing  with  which  the  font,  salt,  and  oil  are 
consecrated,  have  no  foundation  in  God's  word,  but  are  in  many  respects  at 
variance  with  it.  Moreover,  inasmuch  as  the  holy  Christian  Church  from 
the  beginning  has  not  considered  such  things  as  necessary,  but  has  always 
acknowledged  them  to  be  indifferent,  and  that  if  a  child  be  baptized  with 
simple  common  water,  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,  although  all  the  other  additions  have  been  omitted,  yet 
nothing  has  in  this  case  been  done  amiss,  but  the  child  is  rightly  baptised, 
therefore  these  things  ought  at  this  time  to  be  omitted. 

And  since  Baptism  is  the  sign  of  the  covenant  with  us  Christians  under 
the  New  Testament,  just  as  Circumcision  was  of  that  with  the  Jews  under 
the  Old  Testament,  young  children  ought,  on  the  request  of  their  parents, 
to  be  baptised,  at  as  early  a  period  as  possible  :  for  even  young  children 
wer^  circumcised,  according  to  God's  commands,  as  early  as  the  eighth 
day.  And  Christ  says,  Except  a  man  be  born  of  water  and  of  the  Spirit, 
he  cannot  see  the  kingdom  of  God ;  and  Paul  calls  baptism  a  lavcr  of 
regeneration.  Now  young  children,  however  te'nder  their  years,  have  need 
to  be  regenerated,  if  they  are  to  enter  into  the  kingdom  of  God.  Moreover, 
we  believe  that  the  Apostles  baptised  children,  inasmuch  as  they  baptised 
whole  liou.seholds,  and  are  sure  that  no  one  can  prove  any  other  or  contrary 
conclu.sion  from  the  Holy  Scriptures. 

Pastors  and  ministers,  however,  must  give  all  diligence,  that  for  such 
necessar>'  work  of  Christian  baptism,  intelligent  sponsors  be  chosen,  who 
know  to  what  end  they  are  there  present,  in  order  that  the  baptism  may  be 
conducted  with  true  devotion,  sobriety,  and  propriety.  They  ought,  loo, 
themselves  to  take  good  heed  that  they  be  not  light-minded,  inconsiderate, 
in  an  unsuitable  frame  of  mind,  or  the  worse  for  wine,  in  order  that  they 

34 


•680  APPENDIX. 

may  pronounco  tlie  Christian  prayers,  and  above  all,  the  word  on  which 
baptism  principally  depends,  distinctly  and  seriously,  that  they  may  not 
move  the  audience  that  stand  by  to  levity,  or  otherwise  offend  them,  but 
rather  give  occasion  to  devotion  and  good  Christian  thoughts.  In  like 
manner  they  shall  enjoin  the  people  who  are  present,  especially  the 
children,  to  avoid  all  levity,  indecency,  and  scandal,  and  on  the  contrary, 
devoutly  to  pray  for  grace,  salvation,  faith,  and  everlasting  happiness,  in 
behalf  of  the  baptised  child;  inasmuch  as  Christ  has  given  us  so  com- 
fortable a  promise,  that  whatsoever  we  ask  in  his  name  He  will  give 
unto  us. 

And  such  decency,  scriovisness,  and  devotion  will  doubtless  follow,  not 
only  in  the  ministers  of  the  Churchy  but  also  in  the  surrounding  audience. 
if  we  diligently  lay  to  heart  the  exceeding  great  benefit  which  the  Father 
of  all  compassion,  of  his  mere  mercy,  bestows  upon  us  through  our  dear 
Lord  Jdsus  Christ  in  the  Sacrament  of  Holy  Baptism,  and  the  great  and 
salutary  work  which  he  by  the  power  of  his  eternal  word  then  and  there 
worketh  in  us.  For  tliereby  we  are  incited  to  praise,  to  invoke,  and  freely 
to  confess  his  holy  and  divine  name.  For  not  the  minister,  nor  any 
creature,  but  God  himself,  here  worketh  eternal  life  and  happiness.  Where- 
fore also  our  dear  Lord  Jesus  Christ  has  commanded  to  baptise,  not  in  our 
own,  nor  yet  in  the  name  of  any  saint  or  angel,  but  in  the  name  of  Goa  the 
Father,  and  of  t!ie  Son,  and  of  the  Holy  Ghost. 

But  in  order  that  we  may  contemplate  this  work  of  God  with  deeper 
feeling  and  in  a  more  orderly  way.  we  must  first  diligently  consider  in  how 
great  misery  and  wretchedness,  according  to  the  testimony  of  Divine  Scrip- 
ture, we  are  all  alike  involved.  Secondly,  what  great  mercy  God  has 
shewn  towards  us  through  our  Lord  Jesus  Christ,  in  that  ho  has  delivered 
us  from  it  by  baptism.  And  thirdly,  how  we  should  bear  in  mind  such 
grace  of  baptism  at  all  times,  but  especially  in  trouble,  and  praise  and 
glorify  God  for  the  same. 

First. 

Wo  must,  seriously  consider  that  we  are  all  fallen,  by  Adam's  trans- 
gression, through  the  envy  of  Satan,  under  the  wrath,  curse,  displi^sure, 
and  malediction  of  God,  and  were  taken  captives  under  the  power  of  sin, 
and  death,  and  under  the  dominion  of  tfie  4pvil  and  hell,  so  that  we  were 
all  by  nature  the  children  of  wrath,  and  with  all  our  powers,  works,  prac- 
tices, and  piety,  could  do  nothing  pleasing  to  God,  right,  good,  and  salutary 
to  ourselves ;  but  every  thing  that  we  could,  did,  or  worked,  M'as,  from  our 
corrupt  nature,  accursed,  sinful,  and  worthy  of  death,  damnable,  and  sub- 
ject to  the  devil.  For  because  our  birth  from  Adam  (of  whom  we  are  born 
to  [this]  natural  earthly  life,)  is  guilty  of  transgression  and  accursed  of 
God,  80  that  all  men  must  die  in  him,  and  bear  his  earthly  image  in  the 
mortal  body  of  sin ;  it  follows  that  all  our  actions  and  whole  life,  which 
flows  from  such  natural  birth,  must  be  damnable  and  accursed,  liowever 
great,  holy,  wise,  and  good  it  may  appear  before  men.  For  whatsoever  is 
bom  of  the  flesh  is  flesh,  damnable,  accursed,  merely  dead,  sin,  and  worthy 


APPENDIX.  531 

of  hell.  Wherefore  also  flesh  and  blood  cannot  inherit  the  kingdom  of  God. 
For  that  which  is  flesh  lives  carnally,  is  carnally  minded,  at  enmity  with 
God,  not  subject  to  the  law  of  God.  For  they  that  are  in  the  flesh  cannot 
please  God;  carnal  wisdom  is  death.  Wherefore  Christ  our  dear  Lord, 
speaking  to  Nicodemus,  decides  thus:  "Verily,  verily,  I  say  unto  thee, 
Except  a  man  be  born  anew  of  water  and  of  the  Spirit,  he  cannot  see  the 
kingdom  of  God,  nor  enter  therein." 

Secondly. 

We  must  diligently  reflect  how  great  mercy  and  compassion  God  shews 
us  in  baptism,  in  manifesting  toward  us  his  condescension  and  loving- 
kindness,  and  saving  us,  not  for  the  righteousness  of  works  which  we  have 
done,  but  according  to  his  mercy,  by  the  laver  of  regeneration  and  renewing 
of  the  Holy  Ghost.  For  he  then  and  there,  by  virtue  of  the  word,  kills, 
destroys,  and  washes  away  by  his  Spirit  whatsoever  makes  us  sinners, 
defiled,  or  accursed,  just  as  in  the  Red  Sea  he  drowned  the  enemies  of  his 
people,  and  destroyed  in  the  deluge  all  flesh  except  eight  souls  who  were 
preserved.  So  also  this  laver  saves  us  by  the  word  of  God,Vot  the  putting 
away  of  the  filth  of  the  flesh,  as  is  done  outwardlv  in  corporal  washing, 
but  the  covenant  of  a  good  conscience  with  God,  by  the  resurrection  of 
Jesus  Christ,  whereby  in  virtue  of  the  Divine  Covenant  we  are  purged  and 
assured  in  our  consciences,  both  with  God's  word  and  outward  token,  that 
all  which  can  defile  or  condemn  us  is  taken  away,  dead,  annihilated  and 
forgiven.  We  are  also  free  and  unburdened  in  conscience,  and  sure  that 
we  are  united  in  covenant  with  God,  who  will  reckon  nothing  to  our  con- 
demnation. On  the  other  hand,  we,  on  our  parts,  must  avoid  the  sins 
which  have  been  forgiven,  and  be,  as  it  were,  dead  to  them ;  for  all  we 
who  are  baptised  into  Jesus  Christ,  are  baptised  into  his  death.  Therefore 
we  are  bviried  with  him  by  baptLsm  into  death,  and  thus  are  dead  to  sin 
and  all  our  old  life,  and  set  at  rest,  so  that  nothing  can  condemn  us,  or  se- 
parate us  from  the  grace  of  God ;  for  he  that  is  dead  is  justified  from  sin, 
and  is  no  longer  subject  to  the  power  of  the  devil,  death,  and  sin ;  and, 
although  he  still  feels  sin  in  the  flesh,  yet  it  is  not  reckoned  to  his  con- 
demnation, on  account  of  the  justification  of  the  Spirit.  Besides  all  this, 
baptism  works  in  us  a  new  divine  life,  with  which  God  is  well  pleased. 
For  like  as  Christ  was  raised  up  from  the  dead  by  the  glory  of  the  Father, 
so  must  we  also  walk  in  newness  of  life.  But  as  we  have  been  planted 
together  with  him  to  a  like  death,  so  shall  we  also  partake  in  a  like  resur- 
rection to  eternal  life.  Therefore  wc  must  reckon  ourselves  to  be  dead 
unto  sin,  but  alive  unto  God  through  Jesus  Christ  our  Lord,  in  whom  we 
are  also  circumcised  by  the  putting  off"  of  the  sinful  body  of  the  flesh,  being 
buried  with  him  by  baptism,  in  which  also  we  are  risen  by  faith.  For 
God,  who  raised  him  up  from  the  dead,  has  also  together  with  him  quick- 
ened us,  who  were  dead  in  sins,  and  in  the  uneircumcision  of  our  flesh  or 
carnal  life,  which  is  the  true  uneircumcision.  Now,  although  our  life  is 
for  the  present  hid  with  Christ  in  God,  yet  when  Christ  who  is  our  life 
shall  appear,  then  shall  we  also  appear  with  him  in  glory,  as  those  whom 


632  APPENDIX. 

God  has  according  to  his  great  mercy  begotten  to  a  living  hope  through  the 
resurrection  of  Jesus  Christ  from  the  dead,  to  an  inheritance  incorruptible, 
undefiled,  and  that  fadeth  not  away ;  not  of  corruptible  seed,  but  of  incor- 
ruptible, viz.,  by  the  living  word  of  God,  in  which  word  the  water  or  out- 
ward baptism  is  contained,  and  really  works  in  us  with  power  all  the 
V    things  above  mentioned. 

Thirdly. 

We  ought  at  all  times,  with  gratitude  towards  God,  to  take  comfort  from 
this  gracious  gift  of  our  baptism  ;  and  the  more  pain  and  great  misery  we 
experience,  the  more  certainly  ought  we  to  believe  that  God  is  secretly 
working  in  us,  in  virtue  of  baptism,  by  liis  word  and  Spirit,  the  mortifica- 
tion of  our  old  life  of  sin,  and  renovation  of  the  same.  Therefore  we 
should  be  comforted  and  joyful  in  our  conscience,  and  assured  that  our 
Works  please  God ;  and  if  suffering  or  temptation  befall  us.  we  should  re- 
member that  we  are  baptised,  and  that  God,  in  virtue  of  the  covenant  of 
Baptism,  has  slain  and  is  yet  daily  slaying  by  affliction  all  evil  in  us,  by 
the  death  of  Christ ;  and  on  the  other  hand  is  working  renovation  of  the 
spirit,  by  virtue  of  the  resurrection  of  Jesus  Christ.  Therefore  we  are  now 
justly  bound  to  thank  God  and  praise  him  for  his  unspeakable  grace  and 
moreover  earnestly  and  devoutly  to  beseech  him  that  he  would  accomplish 
the  work  he  has  begun  in  us,  and  in  all  those  who  are  called  and  brought 
to  Christian  baptism. 

Pastors  and  Preachers  too  ought  to  be  diligent  in  instructing  the  peo- 
ple, at  convenient  times,  in  their  sermons,  concerning  Baptism,  in  such 
wise  that  they  may  lead  them  to  the  above  understanding  and  consideration 
thereof. 

And  inasmuch  as  a  laudable  and  well-grounded  custom  has  hitherto 
been  observed  among  Cliristian  people,  that  in  case  of  necessity  any 
Christian  person,  but  especially  the  midwives,  have  baptised  young  chil- 
dren, which  has  then  been  called  private  baptism,  pastors  ought  most  dili- 
gently to  instruct  and  warn  midwives,  tliat  they  take  baptism  in  hand 
seriously  and  in  the  fear  of  God,  but  chiefly  that  they  know  how  to  recite 
tlie  word,  (I  baptise  thee  in  the  name  of  tlie  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost,)  quite  distinctly  and  orderly.  And  moreover  those 
women  who  attend  upon  tlie  pregnant  and  lying-in  women,  and  are  also 
present  at  the  private  baptism,  should  be  admonished  to  pay  careful  and 
reverent  attention  to  the  matter,  in  order  to  guard  against  all  impediment 
or  error. 

And  whosoever  has  received  the  private  baptism  above  mentioned  ought 
to  rest  therein,  and  there  is  no  need  to  baptize  him  a  second  time,  (sub  con- 
ditione,)  according  to  the  needless  abuse  of  former  times,  chiefly  to  avoid 
giving  great  occasion  thereby  to  the  error  of  the  Anabaptists. 

Pastors  and  Preachers  ought  also  to  instruct  women  in  child-bed,  that 
they  are  not  under  the  power  of  the  devil,  as  has  hitherto  been  imagined, 
not  without  singular  prejudice  to  consciences,  and  with  gross  error.  And 
although  they  are  more  liable  than  other  sick  persons  to  strange  visions  and 


APPENDIX.  533 

dreams,  yet  this  ought  not  by  any  means  to  terrify  them,  for  such  may  be  the 
effect  of  remaining  weakness  of  body.  And  although  perhaps  Satan  may 
presume  to  assail  woman  in  child-bed  more  than  other  people,  he  does  so  no 
doubt,  as  his  manner  is,  in  order  thereby  to  bring  into  contempt  the  estate 
of  matrimony,  which  God  has  blessed,  and  God's  work,  as  though  it  were 
impure,  whereas  on  the  contrary  it  is  holy,  and  even  the  principal  vocation 
of  women,  by  which  they  please  God,  as  Paul  speaks:  "  She  shall  be  saved 
in  child-bearing,  if  she  contmue  in  faith  and  love  and  holiness,  with 
sobriety."  (1  Tim.  ii.) 

Therefore  also  the  benediction  after  childbed  is  unnecessary.  For  it 
springs  from  mere  superstition,  just  as  if  they  were  desecrated  by  the  birth, 
■which  comes  from  God's  blessing.  Yet  they  should  nevertheless  keep  at 
home  for  a  proper  time,  that  they  may  avoid  injuring  themselves  or  the 
infants  in  their  health,  which  is  not  well  pleasing  to  God. 

Order  of  Baptism. 

First,  the  Priest  shall  enquire  whose  is  the  child,  what  is  to  be  its  name, 
and  whether  it  have  not  been  privately  baptized  ? 

If  it  be  found  that  the  infant  has,  in  a  case  of  necessity,  been  baptized 
by  the  midwife,  or  by  some  other  person,  or,  as  it  is  called,  privately  bap- 
tized, it  is  by  no  means  to  be  baptized  again,  but  commended  to  the  Christian 
congregation  who  are  assembled  together  with  the  child  in  the  church,  as 
follows : — 

First,  the  Minister  shall  read,  from  the  prescribed  Form,  the  second  and 
third  Article.  And  he  shall  begin  the  second  thus  :  Dearly  beloved,  consider 
how  great  grace  and  mercy,  &c.  And  the  third  thus :  Therefore  we  ought,  &o. 
And  at  the  end  he  shall  conclude  thus :  But  especially  in  this  his  servant 
N.,  or  in  this  his  handmaid  N.,  whom  he  hath  called  and  brought  to  the 
grace  of  his  baptism.  Repeat  the  Lord's  Prayer.  After  that  he  shall  read 
the  Gospel,  and  finally  conclude  thus  :  The  Lord  preserve  thy  going  out  and 
thy  coming  in,  from  henceforth  even  for  ever.  Peace  be  with  thee : 
Amen.  Or :  The  Almighty  God,  &c.,  as  is  written  at  the  end  of  the  Order 
of  Baptism. 

If  however  the  child  has  not  been  privately  baptised,  the  Minister  shall 
Bay  the  following  exhortation,  and  by  no  means  omit  it  through  neglect, 
except  in  a  time  of  necessity,  if  the  child  be  in  danger  of  death,  for  in  such 
a  case  he  may  act  according  to  circumstances,  as  has  been  sufficiently 
explained  above. 

Dearly  beloved,  I  charge  and  entreat  you  all  Avho  are  assembled  here 
present,  by  your  Christian  charity  and  faith,  that  you  would  in  the  first 
place  lay  to  heart  and  diligently  consider  this  excellent  work  of  God,  and 
the  great  importance  that  belongs  to  it  and  is  expressed  therein.  For  by  the 
words  of  this  prayer  you  hear,  and  also  see  by  the  work,  in  how  wretched 
and  miserable  an  estate  the  Christian  Church  brings  this  infant  hither,  and 
confesses  thus  constantly  and  publicly  before  God,  that  the  same  infant  is  a 
child  of  wrath,  of  sin,  and  of  displeasure,  and  therefore  begs  so  earnestly 
for  help  and  mercy,  that  it  may  become  by  baptism  a  child  of  God.   Consider 


334  APPENDIX. 

also  diligently,  that  it  is  no  jest  or  child'ifplay  to  perform  this  good  Christian 
■work,  which  opposes  the  devil,  and  not  only  drives  him  from  the  child,  but 
also  obliges  the  child  to  contend  with  him  all  his  life  long  as  against  an 
unceasing  determined  enemy.  Hence  it  is  highly  necessary  devoutly  to  pray 
"W'itli  a  strong  faith  and  hearty  confidence  toward  God,  that  God  Almighty 
would  not  only  deliver  the  infant  from  the  power  of  the  devil,  but  also 
would  so  strengthen  it,  that  living  and  dying  it  may  make  and  maintain 
continual  resistance  to  tlie  enemy.  Therefore  take  good  heed  to  yourselves, 
that  in  a  right  faith,  ye  stand  here,  listen  to  the  word  of  God,  and  devoutly 
call  upon  and  beseech  him )  for  we  are  here  exhorted  to  prayer  not  in  vain, 
but  in  a  matter  of  necessity,  that  God  may  acknowledge  our  earnestness 
and  the  full  confidence  of  our  hearts ;  and  also  that  this  venerable  Sacra- 
ment may  not  by  our  means  be  exposed  to  the  scorn  of  the  devil,  and  God 
Almighty  be  dishonoured,  who  therein  pours  out  upon  us  such  an  abundant 
treasure  of  his  grace,  that  he  himself  calls  baptism  a  new  birth,  so  that  we 
are  thereby  made  free  from  all  tyranny  of  the  devil,  also  of  sin.  death  and 
hell,  children  of  life,  heirs  of  all  good  things  of  God,  and  joint-heirs  with 
Christ.  Wherefore  let  us,  in  God's  name,  treat  such  exceeding  riches  of 
divine  grace,  not  contemptuously,  but  with  all  due  gratitude,  for  truly  this 
venerable  Sacrament  of  Baptism  is  our  only  consolation  and  entrance  to  all 
divine  good  things  and  the  fellowship  of  all  saints. 

Now  the  Form  of  Administering  baptism  is  as  follows : 

The  pastor  or  baptizing  minister  shall  say, 
Go  out  thou  unclean  spirit,  and  give  place  to  the  Holy  Spirit. 
After  this  he  shall  make  the  sign  of  the  cross    on   his    {the  infantas,  or 
baptized  person^ s)  forehead  and  breast  and  say, 
Receive  the  sign  of  the  Holy  Cross,  both  in  thy  forehead,  and  in  thy 
breast. 

Let  us  Fray. 

Almighty  and  Everlasting  God,  the  Father  of  our  Lord  Jesus  Christ, 
I  call  upon  thee  in  behalf  of  this  N.  thy  servant,  who  asks  for  the  gift  of 
thy  baptism,  and  desires  thine  everlasting  mercy  through  spiritual  regener- 
ation. Receive  him,  0  Lord,  and  as  thou  hast  said  :  "  Ask,  and  ye  shall 
receive;  seek  and  ye  shall  find;  knock,  and  it  shall  be  opened  unto  you;" 
BO  extend  now.  Eternal  God  thy  goodness  and  grace  to  him  who  asks,  and 
open  the  gate  unto  him  that  knocks,  that  he  may  obtain  the  everlasting 
benediction  of  this  heavenly  laver,  and  receive  the  promised  riches  of  thy 
gift,  through  Christ  our  Lord :  Amen. 

Let  us  Pray. 

Almighty  and  Everla-sting  God.  who  according  to  thy  severe  judgment 
didst  condemn  the  unbelieving  world  by  the  flood,  but  of  thy  great  mercy 
didst  preserve  faithful  Noah  the  eightii  person;  who  didst  drown  in  the 
Red  Sea  hardened  Pharoah  with  all  his  army,  while  thou  didst  lead  thy 
people  Israel  on  dry  land  through  the  midst  of  it,  and  didst  also  figure  and 


•> 


APPENDIX.  535 

represent  thereby  for  future  time  this  laver  of  thy  holy  baptism ;  and  like- 
wise by  the  baptism  of  thy  dear  child  our  Lord  Jesus  Christ  didst  sanctify 
and  ordain  the  Jordan  and  all  other  waters  for  a  salutary  flood  and  the 
abundant,  washing  away  of  sins :  we  pray  thee  by  the  same  thine  unfa- 
thomable mercy  that  thou  wouldest  mercifully  look  upon  this  N.,  and 
endue  and  strengthen  him  with  right  faith  in  the  Spirit,  that  by  this 
wholesome  deluge  all  [sin]  that  he  has  received  by  birth  from  Adam,  and 
he  himself  has  added  thereto,  may  be  drowned  in  him  and  perish,  that  he 
may  also  be  separated  from  the  number  of  unbelievers,  and  preserved  dry 
and  safe  in  the  holy  ark  of  Christendom,  ever  to  serve  thy  name,  fervent  in 
spirit  and  joyful  in  hope,  that  he  may  be  counted  worthy,  with  all  the 
faithful,  to  attain  thy  promise  of  everlasting  life,  through  Jesus  Christ  our 
Lord:  Amen. 

I  command  thee,  thou  unclean  spirit,  in  the  name  of  the  Fatherf,  and 
of  the  Sonf,  and  of  the  Holy  Ghostf,  to  come  out  and  depart  from  this 
servant  of  Jesus  Christ,  N.     Amen. 

Let  us  hear  the  Holy  Gospel  of  St.  Mark. 

At  that  time  they  brought  young  children  to  Jesus  that  he  should  touch 
them,  but  the  disciples  rebuked  those  that  brought  them.  When  Jesus  saw 
it  he  was  displeased,  and  said  unto  them.  Suffer  the  little  children  to  come 
unto  me,  and  forbid  them  not,  for  of  such  is  the  kingdom  of  heaven  Verily 
I  say  unto  you,  Whosoever  receiveth  not  the  kingdom  of  God  like  a  little 
child,  shall  not  enter  therein.  And  he  took  them  in  his  arms,  put  his  hands 
upon  them,  and  blessed  them. 

Then  let  the  Priest  lay  his  hands  upon  the  head  of  the  child,  and  repeat  the 
Lord's  Prayer,  together  with  the  Godfathers  and  Godmothers,  all  kneel- 
ing. 

Our  Father  which  art  in  heaven,  hallowed  be  thy  name.  Thy  kingdom 
come.  Thy  will  be  done  in  earth  as  it  is  in  heaven.  Give  us  this  day  our 
daily  bread  ;  and  forgive  us  our  debts  as  we  forgive  our  debtors.  And  lead 
us  not  into  temptation,  but  deliver  us  from  evil.   Amen. 

Then  let  the  child  be  brought  to  the  font,  and  the  Priest  say, 

The  Lord  preserve  thy  coming  in  and  thy  going  out,  from  henceforth 
even  for  evermore. 

Then  shall  the  Priest  cause  the  child  by  hts  sponsors  to  renounce  the  Devil, 
and  shall  say, 

N.  Dost  thou  renounce  the  Devil  ? — Ansmr.  Yes,  J  I  renounce 

And  all  his  works? — Answer.  Yes,  >  [him,  or,  \ 

And  all  his  actions? — Answer.  Yes,  )  them.] 

Then  he  demands, 
Dost  thou  believe  in  God,  the  Father  Almighty,  Maker  of  heaven  and 
earth  ?  Answer :  Yes,  I  believe. 


536  APPENDIX. 

Dost  thou  believe  in  Jesus  Christ  his  only  Son  our  Lord,  who  was  con- 
ceived by  the  Holy  Ghost,  born  of  the  Virgin  Mary,  suffered  under  Pontius 
Pilate,  was  crucified,  dead,  and  buried,  on  the  third  day  risen  again  from 
the  dead,  ascended  into  heaven,  sitting  on  the  right  hand  of  God  the  heavenly 
Father,  from  whence  he  will  come  to  judge  the  quick  and  the  dead  ?  Answer  : 
Yes,  I  believe.  ^ 

Dost  thou  believe  in  the  Holy  Ghost,  a  Holy  Catholic  Church,  the  Com- 
munion of  Saints,  Forgiveness  of  sins.  Resurrection  of  the  flesh,  and  ever- 
lasting life  after  death?  Answer:  Yes,  I  believe. 

Wilt  thou  be  baptized  ?  Answer :  Yes,  I  will. 

Then  let  him  take  the  child  and  dip  it  in  the  Font,  and  say, 

And  I  baptize  thee  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost. 

Then  shall  the  Godfathers  and  Godmothers  hold  the  child  in  the  Font,  and  the 
Priest  shall  say,  while  he  is  putting  on  the  chrisom, 

Almighty  God,  the  Father  of  our  Lord  Jesus  Christ,  who  hath 
regenerated  thee  by  water  and  the  Holy  Ghost,  and  hath  forgiven  thee 
all  thy  sins,  strengthen  thee  with  his  grace  to  everlasting  life.     Amen. 

Peace  be  with  thee.  Answer:  Amen. 

After  the  baptism  the  Pastor  or  Minister  shall  exhort  the  Godfathers 
and  Godmothers  nearly  as  follows  : — I  exhort  you  by  the  Christian  charity 
which  you  have  now  shewn  in  behalf  of  the  infant  at  his  baptism,  that  if 
it  should  lose  its  parents  by  death  or  other  accident  before  it  come  to  the  use 
of  reason,  you  should  carefully  and  faithfully  instruct  and  teach  it :  First, 
the  ten  Commandments,  that  it  may  learn  thereby  to  know  the  will  of  God 
and  its  own  sin :  Secondly,  the  Christian  faith,  by  which  we  obtain  grace, 
fo^giveness  of  sins,  and  the  Holy  Ghost ;  Lastly,  also  the  Lord's  Prayer,  that 
it  may  be  able  to  call  upon  God,  and  pray  for  help,  to  resist  Satan,  and  to 
live  a  Christian  life,  until  God  accomplish  in  him  what  he  has  now  begun 
in  baptism,  and  he  come  to  everlasting  life. 


No.  III. 

ITie  Forms  and  Orders  for  Baptism  and  Confirmation,  with  the  accompanying 
observations,  drawn  up  and  inserted  by  Bucer,  in  the  Liturgical  work 
published  in  1543,  by  Herman  Archbishop  of  Cologne.* 

Pol.  ixviii,  De  Sacrosanctis  Sacramentis  in  genere. 

Pa.stores  et  Doctores  Ecclesiarum  memincrint  esse  officii  sui,  magna  cura 
populum  docere  et  instituerc,  non  solum  in  ipsa  Sacramcntorum  adminis- 


*  Originally  published  by  him  in  German  at  Bonne  in  1543,  but  the  above 
Latin  translation  was  also  publnhed  at  Bonne,  and  therefore  of  course  under 
his  sanction,  in  1646.    The  title  is, — Nostra  Hermanni  ex  gratia  Dei  Archiepis- 


APPENDIX.  537 

tratione,  sed  etiam  subinde  in  concionibusj  cum  locus  postulauerit.  quid  in 
tractatione,  et  dispensatione  cuiusq;  Sacramenti  agatur,  ct  cxhibeatur, 
Quomodo  se  homines  ad  percipienda  Sacramcnta  praeparai^  dobeant,  qua 
item  fiducia  ilia  sumere  necessc  sit,  et  in  quo  fiduciam  percipiendi  beneficii 
diuini  in  Sacramentis  ponere  oporteat,  quantumq;  studii  et  Religionis  ad 
Sacramentorum  tractationem  requiratur,  non  solum  ab  iis,  qui  ipsiutuntur 
Sacramentis,  sed  etiam  ab  iis,  qui  administrationi  eorum,  et  diispensationi 
intersunt,  maxim^  uero  k  Ministris,  qui  Sacramenta  aliis  exhibent  ct  distri- 
buunt. 

In  primis  uero  et  sedulo  monebunt  populum,  ut  ne  existimet  consequi  se 
posse  gratiam  Dei,  et  coramunionem  cum  Christo  in  Sacramentis,  ex  ui  et 
merito  operisexterni,  siue  eius,  qui  Sacramenta  administrat,  siue  eius,  qui 
ea  sumit,  sed  tantum  uirtute  Dei,  et  merito  Christi,  qui  in  suo  uerbo  et 
Sacramentis  efficax  esse  uult,  et  iis  qui  sacramenta  iuxta  uerbum  suum 
fide  percipiunt,  omnia  ea  indubitato  praestare,  quae  sacramentis  suis  exhibit, 
ct  uerbis  suis  testatur. 

De  Baptismo. 

Baptismus  est  sacramentum  regenerationis,  quo  Christo  Domino  inseri- 
mur,  incorporamur,  sepelimur  in  mortem  eius,  induimur  ea  [  ?  co.]  atq ; 
efficimur  per  eum  filii,  et  haeredes  Dei.  Quare  sacramentum  hoc  oportet 
summa  reuerentia  et  Religione  tractare  et  percipere,  Ac  propterea  ea  ratio 
administrandi  hoc  sacramentum  ineundum,  et  eiusmodi  tempus,  quo  admin- 
istretur,  ordinandum  est,  ut  omnia  seruiant  ad  excitandam  et  augendara 
reuerentiam  et  religionem,  quo  sacrosanctum  hoc  sacramentum  pie  et  salu- 
tariter  administretur  et  percipiatur. 

Apud  ueteres  duobus*tantum  anni  temporibus,  Paschae  scilicet  et  Pente-  F°'-  '^^ 
costes,  Baptisma  publico  administratum  est,  Quam  constitutionem,  quia 
difficile  forsitan  sit  reuocare,  uolumus  ut  Baptisma  non  nisi  Dominicis  et 
Festis  diebus,  quibus  tota  conuenire  Ecclesia  solct,  administretur,  siquidem 
non  obstiterit  imbecillitas  infantium,  de  quibus  metuendum,  ne  non  super- 
esse  possint  ad  proximum  diem  Festum,  qud  Eucharistiae  tractatio  cum 
Baptismate  coniungatur,  et  ii,  qui  infantes  ad  Baptismum  attulerunt, 
corpore  et  sanguine  Domini  nostri  Jesu  Christi,  ex  more  et  institute  primi- 
tiuae  Ecclesiaj  utantur. 

Vt  autem  religiose  et  ruerenter  omnia  cum  administrentur,  tum  perci- 
piantur  in  hoc  Sacramento,  parentes  infantium   Pastoribus  Ecclesiarum  id 


copi  Coloniensis  et  Principis  Electoris,  Ac  Simplex  ac  pia  Deliberatio,  qua 
ratioue,  Christiana  et  in  verbo  Dei  fundata  Reformatio,  Doctrine,  Administra- 
tionis  divinorum  Sacramentorum,  C:iTemoniariim,  toliusq ;  cum;  anitnarum,  et 
aliorum  Ministeriorum  Ecclepiasticorum,  apud  eos  qui  nostre  Pa«torali  curm 
commeudati  sunt,  tantisper  instituenda  sit,  donee  Dominus  dedcrit  constitui 
meliorem,  uel  per  liberam  et  Christianam  Synodum,  siue  Generalem  siue  Nation- 
alem,  uel  per  Ordines  Imperii  Nationis  Germanicaa  in  Spiritu  Sancto  con^e^toa. 
Bonnae  1545.  fol.  The  copy  used  is  one  in  the  Cambridge  University  Library. 
G.  9.  20. 


vert, 


538  APPENDIX. 

maturius  significare,  et  ab  iis  Baptismum  una  cum  susceptoribus,  infanti- 
bus  suis  petere  humiliter '  debent.  Vt  si  uel  parentes,  uel  susceptores,  uel 
utrique  obnoxiisunt  manifestis  criminibus.  a  Pastore  uel  corrigiantur,  si 
modo  correctionem  admiserint,  uel  si  incorrigibiles  sunt,  k  communione 
Baptismi  arceri  possint,  ne  ad  iudicium,  et  cum  periculo  offendendse  Ec- 
clesae  tam  diuinae  action!  adsteut.  Tam  enim  reos  se  faciunt  corporis  et 
mortis  Christi,  qui  huic  Sacramento  Baptismi  indigne  adstant,  et  infanti- 
bus  suis  non  uera  fide  in  Christum  illud  expetunt,  qu^m  qui  corpus  et  san- 
guinem  Domini  sumunt  indigne,  id  est.  nOn  iuxta  institutionem  Christi, 
absque  uera  scilicet  pGsnitentia  et  fide  in  Christum.  Quare  si  ad  Pastores 
ueniant  petitum  Sacrum  Baptisma,  uel  parentes  infantium,  uel  eorum  sus- 
ceptores, qui  manifestis  criminibus  et  flagitiis  contaminati  sunt,  hos  ad 
poEuitentiam  adhortabuntur,  et  ut  hac  uice  jion  intersint  administrationi 
huius  Sacramenti  admonebunt,  ne  et  sibi  ipsis  iudicium  Dei  accersant,  et 
Ecclesiae  sint  scandalo.  Tales  enim  propter  flagitia  sua  non  habent  par- 
tem in  regno  Dei,  neque  ad  Sacramentorum  communicationem  admittendi 
sunt,  nisi  publice  poenitiierint.  Si  uero  parentes  in  talibus  criminibus  de- 
praehensi  fuerint,  cognatos  suos,  uel  alios  amicos,  qui  Ecclesias  uera  et 
uiua  adhuc  membra  sunt,  rogabunt,  ut  in  eorum  loco  infantibus  suis  Bap- 
tismum petant.  Si  susceptores  indigni  Ecclesia  iudicentur,  alii  rogandi 
erunt,  de  quibus  bonum  extiterit  testimonium. 
Fol.  Ixix.  In  petitione  uero  Baptismi,  rogabunt  Pastores,  an  non  Baptismum  in- 

fantes iam  receperint,  quod  fieri  solet,  dum  recens  natis  mors  imminere 
creditur.  Si  enim  Baptizati  fuerint,  tum  Pastores  ea  quso  paulo  post  de 
huiusmodi  infantibus  subiicientur,  facere  debent.  Sed  si  baptizati  non 
sint,  uel  non  certo,  uel  non  ut  oportet,  baptizati,  et  parentes  et  susceptores 
non  rei  fuerint  criminum  eorum,  propter  quae  essent  £k  Baptismo  arcendi, 
moneri  Jk  Pastoribus  diligenter  debent,  de  immense  beneficio  regenerationis 
in  Chri.«!to,  quod  pueris  expetunt,  item  de  horribili  lapsu  et  reatu,  unde 
infantes  per  Christum  lesum  in  Baptismo  liberantur.  Deinde  hortabuntur 
illos,  ut  religiose*adsint  primum  Exorcismo  et  Catechismo.  deinde  etiam 
administrationi  Baptismi,  Postremo,  ut  simul  utantur  Sacramento  Corporis 
et  Sanguinis  Domini,  Hoc  enim  fieri  decet  non  ideo  tantum,  qu6d  membra 
sunt  Christi,  et  asyrnbolos  adesse  mensa;  Domini  non  oporteat,  uerum  etiam, 
qu6d  indignum  sit  infantibus  communionem  Christi  petere,  et  suscipere  in 
Baptismate,  et  sibiipsis  non  eam  sumere  Sacramento,  quo  ilia  ipsis  quoq ; 
offertur,  Non  enim,  si  uera  fide  communionem  Christi  infantibus  in  Baptis- 
mate petunt  et  pcrcipiunt,  poterunt  sibiipsis  candem  non  petere,  et  oblatam 
in  Sacramento  non  cupide  excipere. 

Veteres  hoc  Sacramentum  Cojnae  Domini  etiam  infantibus  una  cum 
Baptismo  administrabant,  sed  cum  non  sine  causa  mos  ille  exoleuerit,  con- 
gruit,  et  omnino  ex  officio  est  pietatis,  parentes  unA  cum  susceptoribus  et 
cognatis,  qui  sanctissimum  Sacramentum  regenerationis  suis  infantibus 
accipiunt,  coena  Domini  singular!  Spiritus  desyderio  uti,  ut  et  sibi  Christi 
communionem  accipiant,  quam  pro  infantibus  in  Baptismo  susceperint. 
Quod  et  ad  aliorum,  imo  totius  Ecclesiae  a^dificationem  confert,  et  Sacram 
Christi  communionem  caeteris  commendat. 


APPENDIX.  539 

Vt  ergo  diligentius  et  maiore  religione  omnia  in  administratione  Sacri 
Baptismatis  gerautur  et  perficiantur,  uolunius,  ut  ubicuiique  id  commode 
fieri  poterit,  Catcchismus  parentum,  et  snsccptorum,  item  Exorcismus 
infantum  cxhibcatur.  pridie  eins  Festi.  uel  Dominici  diei,  quo  Baptisma 
exhibendum  erit.  Cum'  enim  Baptisma  admiaistrari  debeat  in  summa 
Liturgia,  dum  tola  Ecclesia  coilecta  est,  conucnit  in  his  Sacris  actionibus  Foi.  ixx. 
utriusque  Sacramenti.  cam  adhibcri  nioderationem.  quae  couducat  religioni 
populi  excitandse.  non  prebcat  prolixitatc  occasionem  aliquam  uegligenticB 
uel  pio  aniiiii  ardori  minuendo.  Quaro  ubi  id  licebit,  utile  fuerit  actionem 
Catechismi  et  Exorcismi,  more  uetcrum,  ab  actione  Baptismi  tempore  ' 
seiungerc.  At  ubi  populo.  uel  quod  plerique  a  templo  longius  habitant, 
uel  alia  iusta  de  caussa.  commodum  adesse  non  fuerit,  ibi  licebit  Catechis- 
mum  et  Exorcisuium  cum  Baptismo  simul  adrainistrarc.  - 

Istudtamcn  Pastorcs,  quantum  omnino  fieri  potest,  studebunt,  ut  sanctis- 
simum  hoc  Sacramentum  Baptismi,  quod  est  prima  adoptio,  susceptio,  et 
ingressus  in  reguum  Chrisli,  non  nisi  coram  uniuersa  Ecclesia,  et  summa 
cum  grauitate  et  religione  administretur  et  percipiatur.- 

Quando  igitur-  Catechismus  et  Exorcismus,  pridie  quAm  Baptismus 
administretur.  habebuntur.  infantes  deferantur  ad  uespcrtinum  conuentura, 
in  quo  alioqui  populus  propter  instans  festum,  uel  celebrationem  Dominicse 
diei  adesse  .';olet.  parentes  et  cognati  exemplo  Sanctorum  ueterum  cum 
susceptoribus  adesse  simul,  et  dcducere  ad  templura  suos  infantes  dcbent, 
Quibus  congrcgatis  et  aliis,  debent  Pastores  et  Ministri.  his,  qui  infantes 
attulcrint,  ct  toti  reliquo  populo,  singulari  grauitate  et  religione,  primum 
exponere  perspicue  mysterium  S.  Baptismatis,  et  ingentia  Dei  beneficia, 
quae  in  illo  cxhibentur.  Deinde  exhortabuntur  illos  ad  piam  et  fidelem 
perceptioneni  tanti  Sacramenti,  et  beneficioWm  Christi  adeoinaestimabilium. 
Turn  requirent  ^  parentibus,  et  susceptoribus  infantiura  renunciationem 
Satanac  et  mundi,  et  confessionem  praecipuorum  articulorum  Fidci,  et 
Religionis  nostrae,  quam  illi  confessionem,  et  renunciationem  clare  et 
grauiter  coram  uniuersa  Ecclesia  facere  debent.  * 

Forma  Catechismi,  hoc  est,  ixstitvtionis,  exhortationis,  et  interro- 

GATIONUM    AD    SCSCEPTORES,    ET     OMNES    EOS    QUI    INFANTES    AD     SaCRUM 

Baptisma  adferunt. 

Primum  omnium  Pastor  adstantibus  sibi  reliquis  Ministris  ita  cos,  qui 
infantes  ad  Baptismum  offcnmt.  exhortabitur. 

Dilccti  in  Christo  lesu,  quotidie  ex  uerbo  Dei  audimus,  et  propria 
experientia  discimus,  tam  in  uita,  quam  in  morte,  iam  inde  ab  Adae  lapsu 
uos  omnes  concipi,  et  nasci  in  peccatis,  es.se  reos  irae  Dei,  et  damnatos  p^,  j^^ 
propter  Adae  delictum,  nisi  liberemur  morte,  et  meritis  Filii  Dei  Christi  »«•*• 
lesu,  nostri  unici  liberatoris.  Cum  itaq  ;  praesentes  hi  infantes  communi 
nobiscum  sorte  nati  sint,  dubium  non  est,  quin  et  ipsi  peecato  ct  originali 
morbo  commaculati  sint,  atq  :  obnoxii  aeternse  morti,  et  damnationi.  Sed 
Deus  Pater  pro  ineffabili  sua  dementia,  et  misericordia  ergA  genus 
humanum,  Filium  suum  misit,  ut  mundum  seruaret,  quare  etiam  et  hos 
infantes  seruatos  uult.  Ille  peccata  toti  us  mundi  tulit.  et  tam  paruulos, 
qu^m  nos   adultos  k  peccatis,  morte,   Diabolo,  et  seterna  condemnatione 


^0  APPENDIX. 

liberauit  et  saluos  fecit,  qui  uoluit  sibi  offerri  paruulos,  ut  iis  benedictionera 
itnpartiretur.  Quare  pro  Christiana  pietate  uestra  hunc  puerum  assumite, 
et  ad  Christum  adducite,  et  offerte  piis  uestris  precibus,  quo  pcccatorum 
suorum  ab  illo  consequatur  remissionem,  transferatur  in  regnum  gratiae 
ereptus  k  tyrannide  Satanse,  et  constituatur  haeres  aeternae  salutis.  Et  uobis 
certissimum  sit,  Dominum  nostrum  lesum  Christum,  hoc  opus  charitatis 
uestrse  erga  hunc  infantem  clementissime  respecturum,  et  preces  uestras 
exauditurum,  quia  ipse  suo  uerbo  mandauit,  Sinite  paruulos  uenire  ad  me, 
talium  est  enim  regnum  cojlorum.  Quapropter  dilecti  hortor  et  obsecro 
uos,  quotquot  adestis,  ut  magnitudinem  huius  actionis,  atqile  operis,  quod 
agimus,  religiose  uobiscum  expendatis,  Videtis,  enim,  qvi^m  miserabiliter 
Ecclesia  infantulos  istos  imbecilles,  et'omni  uirtute  destitutos,  hue  supplex, 
sed  tamen  constanter  afferat.  Quo  sanfe  opere  clare  confitetur  eos  esse  Alios 
irae  Dei,  peccati,  et  aeternae  mortis,  Proinde  piis  uotis,  et  ardenti  oratione  pro 
eis  orat,  gratiam  et  auxilium  Dei  impetrare  eis  cupiens,  qu6  per  Baptismum 
renati  ex  Deo,  filii  Dei  efficiantur.  Ne  putetis  igitur  leue  quiddam,  et 
puerile  quid  tractari  in  hac  Sacrosancta  actione,  qua  bellum  suscipitur  cum 
Satana,  qua  non  tantum  ille  ab  infante  expellitur,  sed  infans  Sacramento 
^  astringitur,  quod  cum  hoc  semper,  ut  cum' Regis  sui  Christi  hoste  belligerari 

debeat,  ad  extremum  usque  Spiritum  summa  contentionepugnare.  Quare 
magna  cum  fiducia,  et  ardentissirais  precibus  inuocandus  est  Deus,  ut  non 
modo  e  potestate  Sataaae  liberare,  sed  et  confimare,  et  defendere  uelit  hunc 
infantem,  ut  in  omni  uita,  et  maxim^  in  ipso  mortis  articulo  consistere,  et 
fortiter  rcpugnare  illi  possit. 

Quamobrem  et  uos  animos  uestros  tollite,  et  cogitate  hie  praecipua  reli- 
Fol.lxxi.  gione  uerbum  Dei  uobis  audiendum  esse,  uiua  fide  inuocandum  Deum,  et 
grauissima  de  causa  ad  orationefti  hie  inuitari  uos.  Ita  ergo  agite,  ut  Deus 
religionem  uestram  uideat,  eamq;  apprdbet,  nee  committite,  ut  sacratissi- 
mum  hoc  Sacramentum  Baptismatis  per  uos  indigne  tractetur,  et  Satanse 
ludibrio  fiat,  atq ;  Deus  contumelia  adficiatur,  qui  tantas  hie  diuitias  gratiiB 
suae  efiiindit.  Nam  ipse  uocat  hoc  Sacramentum  lauacrum  regenerationis, 
quo  nos  e  tyrannide  Diaboli,  peccati,  mortis,  et  inferni  ereptos,  filios  suos 
efficit,  et  haeredes  uita?  aeternae  participes  omnium  beneficiorum  suorum,  quia 
cohcredes  Christi  sui. 

Quar^  per  Deum,  et  salutem  uestram  uos  obtestor,  ut  t^m  superabun- 
dantem  gratiam  Dei,  quae  hoc  Sacramento  exhibitur,  dign^  cestimetis  et 
cum  summa  animi  gratitudine  ampleetamini,  quandoquidem  Baptismus 
magna  est  nostra  consolatio  in  periculis,  et  afflictionibus,  estq;  aditus 
primus  ad  omnia  bcneficia  Dei,  ad  beatam  sanctorum  omnium  socictatcm. 

Vt  igitur  pracsentiore  animo,  et  religione  maiore  ineffabile  hoc  Dei 
bcneficium  expendamus,  initio  uidendum  nobis  est,  in  quanta  mala  nos 
Adce  lapsus  conieccrit,  Et  e  contra,  qu^m  immensam  gratiam  Deus  humano 
gcneri  per  Filium  suum  exhibuerit  in  eo,  qu6d  per  Baptismvxm  nos  ab  iis 
redenicrit,  Et  tertio.  qu^m  semper  nobis  in  conspeetu  esse  debeat  in  omni- 
bus periculis  tanta  Dei  misericordia,  quantisqiio  cum  laudibus  celebrari 
conveniat  Dei  gratiam,  quam  per  Baptismum  accepimus. 

Primum  erg6  diligentissime  expendendum  est,  omnes  nos  per  peocatum 


APPENDIX.  541 

Adse,  et  SatanEB  inuidiam  obnoxios  ira)  Dei,  ade6q ;  damnatos  nos  esse,  sub 
potestate  et  regno  Diaboli,  detincri  sub  morte,  peceato,  et  inferno  captiuos, 
aded  ut  nos  natura  filii  ira5,  nullis  uiribus  humanis,  nuUis  uirtutibus,  uel 
opcribus  Deum  placare  potuerimus.  Quicquid  enim  in  nobis,  item  omnia 
opera  nostra,  propter  uitiatam  naturam  malcdicta  sunt  A  Deo,  et  subiecta 
tyrannidi  Salanae. 

CiJm  enim  per  inobedientiam  primi  parentis  Adae  (fk  quo  in  naturalem 
banc,  et  terrenam  uitam  progeniti  sumus)  omnes  rei  et  maledicti  i  Deo 
nascamur,  adeo  ut  omnes  in  eo  mori  necesse  sit,  et  terrenam  imaginem  eius 
in  mortali  hoc  corpore  circumferamus,  sequitur  totara  uitam,  et  omnes 
actiones  natura;  nostras  ita  corruptse,  damnatas  k  Deo  esse  quantumuisetiam 
epeciosissimaj  et  sanctissimre  coram  hominibus  appareant.  Quicquid  enim 
ex  carne  natum  est,  earo  est,  hoc  est,  alienum  a  Deo,  repugnans  Spiritui, 
et  addictum  morti,  et  gehennaj.  Quapropter  caro  et  sanguis  non  assequen- 
tur  regnum  Dei.  Quicquid  enim  caro  est,  carnalia  sapit,  et  uiuit,  Kstpol.  bcxL 
inimicura  Deo,  nam  Lcgi  Dei  non  subditur.  Quare  qui  carnales  sunt,  Deo  ""■*• 
placere  non  possunt,  Sapientia  carnis  mors  est.  Quare  Dominus  noster 
Christus  cum  Nicodemo  disputans  ita  concludit,  Amen  amen  dico  tibi,  nisi 
quis  renatus  fuerit  ex  aqua  et  Spiritu,  non  potest  introire  in  regnum  Dei. 

Secundo  cogitandum  qu^m  opulenta  sit  gratia  diuina  collata  nobis  in 
Baptismo,  in  quo  uer6  apparet  eius  erga  nos  benignitas,  et  p/A.<*»6^a»w/*> 
quod  non  ex  operibus  iusticiae,  quae  nos  fecissimus,  sed  secundum  suam 
misericordiam  per  lauacrum  regenerationis,  et  renouationis  Spiritus  Sancti 
saluos  nos  faciat.  Hie  enim  uirtute  uerbi  sui  abluit,  et  extinguit,  quicquid 
reos  nos  facit  et  damnat,  Quemadmodum  olim  in  mari  rubro'  hostes  populi 
6ui  submersit,  atq;  per  diluuium  perdidit  totum  humanum  genus,  exceptis 
octo  animabus,  quae  in  area  seruatse  sunt  Ita  lauacrum  hoc  aquse,  nos  per 
uerbum  saluat,  non  ablutione  sordium  in  carne,  uti  in  aliis  lotionibus  fieri 
Bolet)  sed  stipulatione  bonae  conscientiae  erga  Deum,  per  resurrectionem 
Jesu  Christi.  Virtute  enim  pacti  diuini  in  conscientiis  mundamur,  et  certi 
reddimur  et  uerbo  et  externo  signo,  peecata  quae  nos  polluebant  et  damna- 
bant,  omnia  esse  plan^  abolita,  quia  remissa  et  mortua.  Itaq ;  ex  Baptis- 
mate  cert6  statuimus,  nos  Deo  acceptos,  et  ftrdere  gratise  sempiterno  ei 
coniunctos  esse,  ade6  ut  nihil  ab  ipso  seiungere  et  damnare  possit.  Quare 
porrd  non  modo  fugere  peecata,  sed  etiam  extimescere,  et  abhorrere  ab  eis 
debemus,  non  aliter  atqiie  ab  inferno,  ut  qui  peccatis  mortui  sumus,  Omnes 
enim,  teste  Paulo,  qui  in  Christum  lesum  baptizati  sumus,  in  mortem  eius 
baptizati  sumus,  consepulti  cum  illo  per  Baptismum  in  mortem,  Proindo 
peccatis,  et  toti  ueteri  homini  mortui  sumus,  et  perducti  in  Christo  e6,  ut 
nihil  condemnare,  uel  k  gratia  Dei  separare  nos  possit,  Qui  enim  mortuus 
est,  justificatus  est  Jk  peceato,  non  amplius  tyrannidi  peccati  mortis  et  inferni 
subiectus,  etiamsi  adhuc  peccati  in  carne  reliquias  sentiat,  tamen  eaj  non 
imputantur  ad  condemnationem,  propter  iustiflcationem  Spiritus  in  Christo. 

Prajterea  Baptismus  nouam  uitam  operatur  in  nobis,  et  acceptam  Deo, 
Vt  enim  d  mortuis  resuscitatus  est  per  gloriam  Patris,  ita  efficit  suo  in  nobis 
Spiritu,  ut  et  nos  in  nouitate  uitse  ambulemus,  Nam  si  insiticii  facti  sumus 
illi  per  sirailitudinem  mortis  eius,  certe  et  resurrectionis  participes  erimus 


542  APPENDIX, 

Fol.  ixxii.  in  uitam  aeternam,  illud  scientcs  qu6d  iictus  ille  homo  cum  illo  cnteiflxus 
est,  ut  aboleretur  corpus  peccati,  ut  posthac  non  serniamus  peccato. 

Qnare  reputemus  nos  peccatis  reuera  mortuos  esse,  et  Deo  uiuere  in 
Christo  Domino  nostro,  in  quo  ct  circuiicisi  sumus,  circuncisione,  quae  fit 
sine  manibus,  dum  exuimus  corpus  peccatorum,  per  circuncisionem  Christi, 
Cum  illo  sepulti  sumus  per  Baptismum,  in  quo  simu^  etiam  cum  illo 
resurreximus  per  fldem  oporatioais  Dei.  Deus  etenim  qui  Christum  a 
mortuis  resuscitauit,  nos  una  cum  eo  conuiuificauit  cum  peccatis  etiam 
mortui  essemus  per  praeputiuin  carnis  nostrse,  seu  carnalis  uitse.  Quan- 
quam  enim  uita  nostra  in  Deo  abscondita  sit  cvim  Christo,  tamcn  cum 
Christus  uita  nostra  apparuerit,  tunc  ct  nos  simul  cum  illo  manifestabimur 
in  gloria,  ut  quos  pro  ingenti  sua  misericordia  clementer  regenuit  Deus  in 
spem  tiiuam,  per  resurrectionem  lesu  Christi  ex  morruis  [mortuis,]  in 
hsercditatem  incorruptibilem,  incontaminatam,  et  immarcessibilem,  non  ex 
semine  corruptibili,  sed  incorruptibili,  uerbo  scilicet  Dei  uiuo,  per  quod 
Baptismus  consistit,  et  omnia  iam  dicta  efficaciter  et  reuera  in  nobis 
operatur. 

Tertio,  de  tanta  amplitudine  gratiae  Dei,  et  beneficiis  per  Baptismum 
collatis  nos  consolabimur,  et  semper  gratias  Deo  agemus,  idq ;  eo  studio- 
sius,  quo  grauioribus  premamur  calamitatibus,  confirmantes  hinc  fidem 
nostram  Deum  quamquam  non  uisibili  modo,  tamen  uirtute  Baptismi  per 
uerbum  et  Spiritum  efficacem  esse  in  nobis,  mortiflcare  ueterem,  et  instau- 
rare  nouum  hominem.  Quard  confirmemus  conscientias  nostras,  nos  Deo 
curae,  et  ci  propter  meritum  Filii  sui  gratos  et  charos  esse,  ct  cum  rebus 
aduersis  agitamur,  et  exercemur  uariis  serumnis,  cogitandum  erit  baptizatos 
nos  esse,  ct  Baptismo  per  meritum  Christi  omnia  peccata  et  mala  nostra 
deuicta  et  mortua  esse,  indiesq;  magis  ac  magis  per  crucem,  et  uarias 
afliictiones,  quas  nobis  Dominus  mittit,  confici  et  aboleri,  et  nouum 
hominem  in  nobis  uirtute  resurrectionis  Christi,  continuo  renouari,  et 
instaurari.  Merito  itaq;  Deo  pro  tarn  incffabili  sua  misericordia  agendae 
gratiaj  sunt,  atq;  simul  orandum,  ut  opus  suum,  quod  cocpit  in  nobis,  et 
omnibus,  quos  ad  Baptismum  uocauit,  semper  promoucre,  ac  perficere 
tandem  dignctnr.  Tales  exhortationes  uel  breuiorcs,  uel  longiorcs,  pro 
temporis  ratione  concionatores  habebunt,  ex  dictis  et  aliis  Scripturse  locis, 
quibus  subiicientur  interrogationes  sequentes. 

INTERROGATIONKS  AD  SUSCEPTORKS  ET  PARENTES  INFANTIVIH. 

FoUlxxiL  Creditis   uera  esse,  quae  modo  nobis  ex  uerbo  Dei  proposita  sunt,  de 

corruptione  natura;  per  pcccatum  originalc,.  do  rcgenerationc  in  Christo 
Domino  nostro.  et  communionc  eeterna  cum  Deo,  qua?  c.xhibetur  per  Sacrum 
Baptisma? 

Respond. — Credimus. 

Pctitis  ergo  ex  animo  et  uera  fide,  infantem  hunc  uestruni,  per  uos 
Christo  adductum  et  oblatum,  A  tali  naturco  corruptione,  per  mcrituin  et 
uirtiitem  Christi  in  Baptismate  liborari,  reconciliari  Deo.  et  in  nouamatqj 
perpetuam  uitam  regonerari  ? 

Respond. — ^Potimtis. 


tier*. 


APPENDIX.  543  ' 

Renunciatis  igitur  et  uestro  et  infantis  nomine  Diabolo,  atq ;  omnibus 
eius  opcribus  ? 

Respond. — Ilenuncianius. 

Etiani  mundo,  et  omnibus  concnpiscentiis  eius? 

Respond . — Renunciamus. 

Crcditis  in  Deum  Patrem  oinnipotentem,  creatorcm  coeli  et  terra? 

Respond. — Credimus. 

Et  creditis  Deum  uelle  et  uobis,  et  huic  infanti,  cum  baptizatus  fuerit, 
esse  Patrem,  ct  onmipotenti  sua  uirtute,  sapientia,  et  miscricordia  uelle 
uos  ab  omni  malo  seruare.  atqu ;  omnibus  beneficiis  cumulare,  ac  propterea 
supra  omnia  uobis  timendum  eum.  ct  diligendum  esse  "^ 

Respond. — Credimus. 

Crcditis  in  Dominum  nostrum  Icsum  Christum  Filium  eius  unieum, 
qui,  ut  redimerct  nos,  factus  homo  est.  passus,  et  mortuus,  atq;  «k  morte 
resuscitatus  est,  ascendit  in  coclos,  scdetq ;  ad  dextram  Patris,  ac  regit  inde 
Ecclesiam  suam,  uirtute  omnipotent!,  rediturus  in  fine  mundi  omnibus 
conspicuus,  iudex  uiuorum  et  mortuorum  ? 

Respond. — Credimus. 

Ex  hac  fide  Dominum  nostrum  lesum  Christum  etiam  uestrum,  et  huius 
pueri  Saluatorem  esse  confitemini,  qui  morte  sua  uestraquoq;  peccata 
expiauerit,  et  Resurrectione  sua  uos  Deo  rcconciliauerit,  atq;  iustificauerit, 
et  Spiritu  suo  omni  tandem  peccato  perpurgatis,  diuinam  in  uobis  imaginem, 
et  uitam  plen^  perfecturus  sit  ? 

Respond. — Confitemur. 

Creditis  et  in  Spiritum  Sanctum,  sanctam  et  Catholicam  Ecclesiam, 
Communionem  Sanctorum,  Remissionem  peccatorum,  Carnis  resurrec- 
tionem,  et  uitam  ajternam  ? 

Respond . — C  red  imns . 

Et   ex   hac  confessione  creditis  Spiritum  sanctum  etiam  uestrum.  et 
infantuli  huius   doctorem,  et  consolatorem  uelle  esse,  et  uos  uera  corporis 
Christi  Domini    nostri,  atqufe  Eeclesiae  eius  membra  esse,  et  puerum  huic       ixxml 
'?hunc]    per  Baptismum,  Christi   atq;  Ecclesise  membrum   fore,  in  quo rcct. 
liabiturus  sit  remissionem  peccatorum,  certam  spem  resurrectionis,  et  uitse 
ajternam  ? 

Respond. — Credimus.  , 

Vultis  ergo  infantem  ^  Baptismo  suscipere,  et  habere  pro  uero  filio  Dei, 
fratre  et  mcmbro  Christi,  atq ;  primum  ubi  ad  usmu  rationis  pcruenerit,  si 
forte  parentibus  orbatus  fuerit,  uel  illi  hac  in  ro  negligeiKiores  extitcriut. 
curam  eius  habere,  quo  Decalogiun,  ct  articulos  Fidei,  et  orationem  Doraini- 
cam,  Sacramenta,  perdiscat,  tum  domi  tum  in  Ecclesia,  quo  b.  primis  statim 
annis  mysterium  Baptismi,  et  collata  sibi  in  eo  Christi  beneficia  intclligere 
incipiat,  ac  indo  cum  de  Religione  Christi  satis  institutus  fuerit,  fidem 
suam  in  Ecclesia  suo  ore  confiteatur,  et  se  commimicatione  Christi.  obcdi- 
entisE  erga  Deum  atq ;  Ecclesiam  ipse  addicat  ? 

Respond. — Volumus. 
Hie  rursus  Pastor  parcntes  et  circumstantem  multitudinem  adhortabitur. 

Quod  igitur  dilecti  hie  in  conspectu  Dei,  et  Christi  Seruatoris,  qui  inter 


Fol.  IxxiiL 
rect. 


544  APPENDIX. 

nos  est,  et  coram  Ecclesia  eius  sancta  proraisistis,  id  summa  fide  et  diligentia 
memineritis  praestandum-esse.Vosq  ;  singuli,  parentes,  susceptores,  etcajteri 
adstantes,  infantulum  hunc  post  acceptum  Baptismum  ut  filium  Dei 
agnoscite,  ut  membrum  Christi  lesu  habete,  cui  Angeli  ministri  adsint,  et 
iuseruiant,  nee  dubitate,  quicquid  aut  boni,  aut  mali,  huie  qu^muis  infirmo 
infantulo  exhibueritis,  hoc  uos  Deo,  et  Christo  Domino  exhibere,  Nullius 
ergo  laboris  uos  pigeat,  quin  quisque  pro  suo  loco,  pro  sanguinis  coniunc- 
tionc,  et  uocatione  hunc  curet  Domino  pi6  et  religiose  educandum,  et  instil 
tuendum,  quo  seruare  tandem  possit  omnia,  quae  Christus  Seruator  nobis 
pr£Ecepit.  Pertinet  igitur  ad  uos,  qui  a  Deo  dati  estis  huie  infanti  parentes, 
cognati  aut  susceptores,  ubi  primum  excreuerit,  curare,  ut  ad  scholas,  ut  in 
Ecclesiam  ducatur,  qu6  in  Christi  mysteriis,  et  in  aliis  instituatur  plenius, 
quo  gratiam  et  immensa  Dei  beneficia,  in  Baptismo  collata  intclligat,  suae  fidei 
rationem  coram  Ecclesia  reddat,  Diabolo  et  mundo  cum  omnibus  concu- 
piscentiis,  ipsa  re  renunciet,  Christo  Domino  nostro,  et  Eeclesise  eius,  sese 
conseerare  in  omnem  obedientiam  studeat,  iuxta  Euangelium  eius,  atq :  ita 
in  Christo  Domino  nostro,  usq ;  in  finem  perseueret,  atq ;  in  nouitate  uitse 
perpetuo  proficiat,  ut  uiuum  Christi  membrum,  et  in  uita  hac  palmes 
faccundus  fructum  copiosum  ferat  omnium  bonorum  openim,  ad  laudem  Dei, 
et  Ecclesiae  aedificationem. 

Seqvitvr  Exorcismvs. 

Hie  Pastor  adferri  infantem  propius  iubebit,  et  de  nomine  interrogabit, 
quo  cognito  dicet,  Edico  in  nomine  Domini  nostri  lesu  Christi  omnibus  malis 
Spiritibus,  ut  ab  hoc  infante  recedant,  et  nihil  mali  illi  ullo  modo  inferat. 
Post  pollice  signata  in  f route,  et  in  pectore  figura  Crucis,  dicat. 
Accipe  signum  sanctae  Crucis  in  fronte,  ut  nunquam  te  Dei,  et  Christi 
tui  Seruatoris,  uel  Eiiangelii  eius  pudeat,"  accipe  et  in  pectore,  ut  uirtus 
Christi  crucifixi  tibi  perpetuo  praesidio  sit,  et  certa  in  omnibus  rebus  pro- 
tectio. 

Hinc  addat  ad  populum. 
Dominus  uobiscum. 

Respondeat  populus. 
Et  cum  Spiritu  tuo.  >» 

Pastor. 

Oremus.  Omnipotcns,  et  aeterne  Deus,  Pater  Domini  nostri  lesu  Christi, 
inuoco  te  super  hoc  N.  famulo  aut  famula  tua,  cui  Ecclesia  Sacramentum 
Baptismi,  et  in  eo  gratiam  tuam  et  regenerationem  spiritualcm  petit,  Et  ut 
dixisti.  Petite,  et  accipietis,  quaerite,  et  inuenietis,  pulsate,  et  aperictur  uobis. 
ita  impartias  huie  gratiam,  ct  misericordiam  tuam,  quemadmodum  Ecclesia 
tua  orat,  ut  conscquatur  rcdemptioncm  Filii  tui,  et  hajreditatem  ajternae  et 
beatBB  uitse,  quam  ci  Ecclcisia  tua  per  Baptismum  quaerit,  Aperi  ei  ostium 
regni  tui,  ad  quod  pro  eo  Ecclesia  tua  pulsat,  p6r  Christum  Dominum 
nostrum.     Amen. 

Oremus.  Pater  omnipotcns  Deus,  qui  dim  impium  mundum  horribili 
iadicio  tuo  per  diluuium  perdidisti,  et  solam  familiam  pii  Noe,  octo  tantum 


APPENDIX.  545 

animas,  pro  ineffabili  misericordia  tua  conseraasti,  et  qai  obdaratum  Aegyp- 
tiorom  Regem  Pharaonem  cum  omnibus  copiis,  et  uirtute  cius  bellica  snb- 
mersisti  in  mari  rubro.  populumq ;  tuum  Israheliticum  siccis  pedibus  transire 
fecisti,  et  in  his  lauacrum  regenerationis  Sacrum  Baptisma  adumbrars 
uoluisti,  Praeterea  Baptismate  filii  tui  Christi  lesu  lordanem,  et  cseteras  aquas 
ad  sanctam  demersionem,  atq ;  ablutionem  peccatorum  consecrasti.  Rogamus 
te  pro  immensa  misericordia  tua,  infantem  hunc  propitius  respice,  ueram 
illi  fidem,  et  Spiritum  Sanctum  tuum  dona,  ut  per  hoc  sacrosanctum  p  ,  j^^ 
diluuium  in  eo  submergatur  et  pereat,  quicquid  ex  Adamo  sordium  con-  •*»"»• 
traxit,  ut  ex  impiorum  numero  segregatus,  in  sancta  Ecclesiae  tuae  area  tutus 
seruari  possit,  et  nomen  tuum  alacri,  et  feruenti  Spiritu  semper  conflteri, 
et  sanctificare,  et  regno  tuo  constanti  fiducia,  et  certa  spe  inseruire,  quo 
tandem  cum  piis  omnibus :  promissionem  aeternae  uitas  asequatur,  per  lesum 
Christum  Dominum  nostrum,  Amen. 

Pastor. — Dominus  uobiscura. 

Populus. — Et  cum  Spiritu  tuo. 

Audite  Sacrosanctum  Euangelium  Domini  nostri  lesu  Christi. 
I  Marci  X. 

In  illo  tempore,  Attulerunt  ad  lesum  pueros,  ut  tangeret  illos.  Discipoli 
uero  increpabant  cos,  qui  adducebunt  [adducebant.]  Cum  uidisset  autem 
lesus,  indignatus  est,  et  dixit  illis,  Sinite  paruulos  uenirc  ad  me,  ne  prohi- 
bete  illos,  talium  enim  est  regnum  Dei.  Amen  dico  uobis,  quicunq;  non 
acceperit  regnum  Dei  tanquam  puer,  haudquaquam  ingredietur  in  illud. 
Et  cum  coepisset  [cepisset]  eos  in  ulnas,  impositis  manibus  super  illos, 
benedixit  illis. 

His  uerbis  et  huic  facto  Domini  nostri  lesu  Christi  super  illos,  fidem 
habete,  nee  dubitate,  eum  et  ucstros  infantes  sic  in  sacro  Baptismate  suscep- 
turum,  et  complexurum  esse  ulnis  misericordiae  suae,  et  bcncdictionem  uitaa 
aeternae,  et  sempiternam  regni  Dei  communionem  eis  coUaturura,  Hanc  uobis 
fidem  confirmet,  et  augeat  idem  Dominus,  et  Seruator  noster  lesus  Christus, 
Amen. 

Post  hac  Pastor  maniis  super  pueri  caput  imponet,  et  susceptores 
tangentes  piterum,  una  cum  eo  orabunt. 

Pater  noster  qui  es  in  ccelis,  &c. 

Turn  et  symbolum  recitabunt. 

Credo  in  Deum  Patrem  omnipotentem,  &c. 

Post  hac  canet  Ecclesia  Psalmum  CXIIII.  item  CXV.  et.  CXXXVI. 

In  exitu  Israhel.     Nori   nobis,  item,    Laudate   ruymn   Domini,    Laudatt 

serui  Dominum. 

Pastor. — Dominus  uobiscum. 

Populus. — Et  cum  spiritu  tuo. 

Oremus.     Omnipotens  et  aeterne  Dcus,  Pater  coslestis,  gratias  agimus^g^*. 
tibi  aeternas,  qu6d  ad  hanc  agnitiouem  gratiae  tuae,  et  fidei  erga  te  noe 
uocaxe  dignatus  es,  Auge  et  confirma  hanc  fidem  in  nobis  perpetuo,  Dahmo 
infanti  Spiritum  tuum,  quo  rcgcneretur,  et  haeres  fiat  aeternae  salutif*,  quam 
Ecclesiae  tuae  sauctae,  pucris  simul  et  senibus  propter  Christum  ex  gratia  et 

35 


^^6  APPENDIX. 

"inisericordia  iv>3.  promisisti,  per  Dominum  nostrum  lestlm  Christum,  qui 
'tecum  uiuit  et  regnat  nunc  c-t  in  perpetuum,  Amen. 

ila  Ecclesiam  data  benedictione  dimittat, 

De  Ad.ministrationk  Baptismi. 

Sequent!  die  infantes  pridie  exorcisati,  iterum  ad  Ecclesiam  sub  ofHcium; 
ccenae  Domini  adferantur,  quos  ibi  Pastor  post  recitatum  et  enarratum 
Euangelium,  et  decantatum  symbolum  iubebit  ad  baptisterium  exhiberi,  et 
sequent!  modo  parentes,  susceptores,  et  reliquos  eognatos  astantes,  sin»ul  et 
liniuersam  Ecclesiam  adhortabitur. 

Dilecti  in  Christo,  hesterno  die  gratia  Dei  audiuimus,  quim  immensa  et 
"tneflFabilis  misericordia  in  Baptismo  exhibeatur.  Satanae  et  mundo  renun- 
ciastis,  fidem  Christi  estis  confessi,  et  obedientiam  Christo  et  Ecclesise- 
promisistis  a  Deo  Patre,  ut  propter  Filium  suum  Dominum  nostrum  lesum 
Christum,  infantes  hos  eripiat  6  regno  tenebrarum,  et  constituat  in  regna 
Filii  sui  dilecti.  Horum  raeminisse  nos  oportet,  et  non  dubitare,  nos  haec 
omnia,  quce  petimus  certo  esse  accepturos,  si  credimus.  Tollentes  ergo  nunc 
mentes  ucstras  ad  Dominum,  summa  religione  hio  apparete,  tanquam  in 
conspeetu  Dei  omnipotentis,  Patris,  Filii,  et  Spiritus  sancti,  beneficiumq- 
regenerationis.  atq ;  adoptionis  in  uitam  aeternam  ab  ipso  uno  Deo,  et  Serua- 
tore  nostro,  Patre,  Filio,  et  Spiritu  sancto,  certa  fide  et  cum  gratiarum 
actione  excipite.  Et  quoniara  ipse  Dominus  iusS)it  baptizare  nos  in  nomine 
Patris,  et  Filii^et  Spiritus  sancti,  indubie  ipse  Deus  noster  infantes  nostros 
baptizat,  k  peccatis  emundat,  ab  seterna  morte  liberat,  sua  ipsius  iustitia 
rta.  induit,  et  donat  seterna  uita.     Hajc  immensa  Dei  beneficia  uera  fide  agnos- 

cenda  nobis,  et  perpetuo  celebranda  sunt,  Quare  qu6  fidem,  atq ;  aimno» 
nostros  excitemus,  audiamus  hac  de  re  uerba  D.  Pauli  sequentia. 
Ad  Titum  capite  III. 

At  postquam  bonitas,  et  erga  homines  amor  apparuit  Seruatoris  nostri 
Dei,  noil  ex  operibus  iusticiae,  quae  faciebamus  nos,  sed  secundum  miserioor- 
diam  suam  saluos  nos  feeit  per  laaacrum  regenerationis,  et  renouationis 
Spiritus  sancti,  quem  effudit  in  nos  opulenter,  per  lesum  Christum  Serua- 
torem  nostrum,  ut  iustificati  illius  gratia,  haaredes  efficeremur  iuxta  spem. 
uitae  aetcrna;,  Indubitatus  hie  .scrmo  est. 

Pastor. — Dominus  uobiscum. 

Populus. — Et  cum  Spiritu  tuo. 

Ex  Euangelio  Matthei  Capite  ultimo. 

Dixit  Dominus  lesus  discipulis.  Data  est  mihi  omnis  potestaa  in  coelo,  et 
in  terra,  Euntcs  ergo  in  uniuersum  orbem,  prsedicatc  Euangelium  omni 
creaturae,  ct  docetc  omnes  gentes,  baptizantes  eos  in  nomine  Patris,  et  Filii^ 
et  Spiritus  sancti,  docentes  eos  seruare  omnia,  qusecunq;  praecepi  uobis. 
Qui  credidcrit,  et  baptizatus  fuerit,  saluus  erit,  qui  uero  non  crediderit, 
oondemnabitur,  Et  ecce  ego  uobiscum  sum  onmibus  diobus  usq;  ad  consum* 
mationem  saeculi. 

Pastor. — Dominus  uobiscum. 

PopuIuB. — Et  cum  Spiritu  tuo. 

Oremus.     Omnipotens  et  misericors  Deus,  et  Pater,  tu   Abraharao^ 


FtfL  Ixxr. 


APPENDIX.  547 

opstro  et  onmiura  credentium  patri,  et  in  eo  nobis  quoq ;  filiis  eius  prornisisti, 
te  nobis  et  seinini  nostro  uelle  esse  Deum.  Quare  ut  infantes  ueteris  popi^i 
tuiper  Circumcisionem  in  gratianij  et  in  populum  tuum  recepisti,  Et  Filiua 
tuus  Christus  lesus,  Dominus  et  Seruator  noster,  paruulos  oblatos  sibi 
clementer  admodum  admisit  et  benedixit,  testatus  talium  esse  regnum  coelo- 
rum,  Ita  uoles  nostros  quoq;  infantes  regenerare,  et  adoptare  tibi  in  filios, 
in  consortium  uitae  aeternae  per  Sacramentum  Baptismatis.  Da  ergo  ccelestis 
Pater,  ut  tantas  diuitias  gratiae  in  Baptism©  propositas,  pro  his  infantulis  ex 
animo  petamus,  et  uerbo  et  Sacramento  tuo  oblatas  uera  fide  agnoscaraus,  foL  Ixxt. 
et  excipiamus,  perpetuo  tibi  pro  his  gratias  agamus,  et  te  celebremus.  Et  "*'"*• 
ne  imputes  his  paruulis  peccatum  Adse  in  eis  per  parcntes  propagatum,  et 
innatuni,  neq ;  parentum  ipsorum,  et  totius  huius  populi,  sed  ualeat  in  illis 
mors  et  meritum  Filii  tui  Domini  nostri  lesu  Christi,  et  huius  iusticiara 
atq;  obedientiam  eis  imputa,  Insere  eos  morti,  et  resurrection!  eius,  Fac 
eos  corporis  eius  membra,  eo  illos  indue,  ut  filii  et  haeredes  tui  fiant,  et 
perseuerent  in  aeternum.  Dona  etiam  nobis,  ut  post  Baptismum,  eos  pro 
filiis  tuis,  et  corporis  Filii  tui  membris  agnoscamus,  in  timore  tui  ad  gloriam 
tuam  pie  educemus,  in  omnibus  rebus  corporalibus  et  spiritualibus  adiuue- 
mus,  ut  etiam  per  eos  Nomen  tuum  sanctum  magis  celebretur,  Regnum 
Filii  tui  propagetur,  Voluntas  tua  in  hac  terra  fiat,  quemadmodum  in  coelo. 
Ad  hsec  conserua  eos  incolumes,  communica  eis  benigne  necessaria  uitae,  et 
custodi  eos  ab  omni  malo,  per  Christum  Dominum  nostrum,  Amen. 
Hac  finita  oratione  iubeat  Pastor  sibi  dari  infantes^  interroget  notnina  que 
imponi  eis  debeant,  et  bapdset  eos  dicens, 

Baptizo  te,  N.,  in  nomine  Patris,  et  Filii,  et  Spiritus  sancti. 

Mox  susceptores  infantem  ^  Baptismo  suscipiant,  dicente  Sacerdote  ita 
ut  sequitur. 

Omnipotens  aeternus  Deus,  et  Pater  Domini  nostri  lesu  Christi,  qui 
regenuit  te  aqua  et  Spiritu  sancto,  remisitq;  tibi  omnia  peccata  tua, 
confirmet  te  sua  gratia,  ad  uitam  ajternam,  Amen. 

Pastor. — Pax  Domini  sit  semper  uobiscum. 

Respond. — Amen. 

Hie  ab  uniuersa  Ecclesia  cantetur  Germanice,  Grates  nunc  omnes  tfc, 
uel  Psal.  Deus  misereatur  nostri.  Post  pergat  Pastor  in  officio 
Cana  Domini. 

QVOMODO  ALUS  TEMPORIBVS  ADMINISTRANDVS  BaPTISMVS  SIT. 

Si  autem  infantuli  infirmiore  fuerint  ualetudine,  ut  periculum  sit,  non 
uicturos  esse  uel  ad  proximum  Dominicura,  uel  Festum  diem,  aut  si  propter 
grauiores  causas  illis  diebus  Baptismus  conferri  non  possit,  admoncbunt 
Pastores  populum,  ut  Baptizandos  infantes  suos,  illis  tamen  horis  adierre 
uelint,  quibus  de  more  Ecclesia  ad  uerbuin  Domini  audiendum  conuenit, 
Quod  si  neqfie  istud  fieri  potest,  Baptisma  interim  oblatis  ad  id  infantibus  p^,  .  , 
negari  non  debet,  quocumque  tandem  tempore  sulferantur.  Nam  commit-  »•«:<• 
tendum  non  est,  quantum  in  nobis  fuerit,  ut  absq  ;  Baptismi  Sacramento, 
ex  hac  uita  ulli  homines  decedant,  Quandoquidcm  Dominus  instituit 
Baptisma,  ut  sit  nobis  Sacramentum  regenerationis,  et  ablutionis  pecca- 


548  APPENDIX. 

torura,  k  quibus  nemo  hominum  in  hac  uita  liber  est,  ne  infant;  quidem 
unius  diei.  Nostrum  enira  est  agere  in  omnibus  rebus,  secundum  uerbum 
Domini,  et  dona  et  beneflcia  eius  suscipere  eo  modo,  et  ratione,  quam  ipse 
nobis  praescripsit. 

Quando  ergo  profestis  diebus  administrandum  Baptisma  fuerit,  Pastores 
Catechismum,  et  Exorcismum,  et  Administrationem  Baptismi  ordine 
coniungant,  et  pro  ratione  coetus,  et  ualetudine  infantis  modum  adhibebunt 
adhortationum,  et  orationum.  Si  enim  infantem  uideant  de  uita  periclitari, 
et  coetum  exiguum  adesse,  breuibus  omnia  complectentur,  Et  primam  modo 
partem  ex  admonitione,  quam  supra  posuimus  ante  Catechismum  praemit- 
tendam,  usurpabunt  ad  ea  usq ;  uerba.  Quapropter  dilecti  hortor  et  obsecro, 
&c.  Sic  ex  inlerrogationibus  cuiusq;  capitis  primam  tantum  adhibebunt, 
Ita  in  Exorcismo,  unam  modo  precationem,  cum  oratione  Dominica, 
Symbolo,  et  Euangelio,  Quibus  prasmissis  infantem  statim  baptizent,  et 
parentes,  susceptores,  atq;  alios  astantes  hortentur,  ut  certo  statuant 
infantulum  sine  uiuat,  siue  mox  moriatur,  esse  filium  Dei,  et  hseredera 
uitSB  aeternae,  et  ut  ad  pietatem,  et  Dei  gloriam,  si  uita  comes  fuerit,  rect6 
curent  institui,  iuxta  adhortationem  supra  positam,  quae  incipit, 
Postquam  ergo  dilecti,  &c. 

De  Baptismo  recens  natis  collato  propter  pericvlvm  vitie. 

Pro  concionibus  docendus  et  admonendus  erit  populus,  ne  facile  diuinis- 
simum  hoc  Sacramentum  priuatim  administrare  praesumat.  In  Ecclesia 
enim  et  per  suos  Ministros  summa  grauitate,  et  rcligione  administrari 
dignum  est,  idq;  maxime  interest  ad  id,  ut  salutariter  dispensetur,  et 
FoLfacxri.  percipiatur,  Sed  si  extrema  necessitas  urserit,  tum  qui  adsunt  periclitanti 
infantulo,  iungant  sese  in  Domino,  pie  sublatis  ad  Deum  animis,  miseri- 
cordiam  eius  in  Christo  Domino  nobis  promissam  et  cxhibitam  super 
infantulo  implorent,  eumq;  dicta  oratione  Dominica  baptizent,  In  nomine 
Patris  et  Filii  et  Spiritus  sancti.  Quod  ciim  feccrint,  ne  dubilent  infantem 
suum  uere  baptizatum,  peccatis  ablutum,  in  Christo  renatum,  et  Filium 
haeredemq ;  Dei  factum  esse.  Pro  hoc  ergo  tanto  Dei  bencficio,  gratias 
agant  Deo,  et  ne  puteut  Baptisma  iterandum  in  pueris  ita  baptizatis.  Quia 
in  omnibus  rebus,  quoad  licet,  ad  cam  rationcm  agere  debemus,  quam 
Dominus  praescripsit,  si  plus  aliquis  uir  turn  adfucrit,  cum  infans  extreme 
laborauerit,  euis  ministerio  ad  Baptismum  utendum  est. 

Porri  si  ita  baptizatum  domi  infantem  superuiuere  contingat,  deferri 
ad  templum  postea  acquum  est,  h  suis  parentibus,  cognatis,  et  susceptoribus, 
quos  frcqucntes  et  religiosA  adesse  conuenit,  ufqui  gratias  agere  pro  im- 
mense hoc  regenerationis  bcneficio  infantis  suo  collato,  et  offcrrc  cum  Deo 
et  Seruatori  suo  in  Ecclesia  dcbent.  Hos  ergo  Pastores  intcrrogabunt,  qua 
ratione,  et  quibus  uerbis  infantem  baptizarint,  an  ita  ut  praccepit  Dominus, 
in  aqua,  et  in  nomine  Patris,  et  Filii,  et  Spiritus  sancti.  Qui  si  responderint 
Be  super  infantem  inuocasse  Doum,  rogasse  pro  illo,  ct  in  nomine  Patris,  et 
Filii,  et  Spiritus  sancti  baptizasse,  et  credere  sc  ucre  peccatis  mundatum, 
et  Deo  renatum  esse,  Dcbent  Pastores  eos  in  hac  fide  confirmare,  et  infan- 
tem eiusmodi  ncquaqu^m  rebaptizare,  Et  ut  homines  magis  consolentur,  et 


«er«. 


APPENDIX.  549 

tanti  Sacramenti  celebratio  magis  augeatur,  et  commendetur  Christi  bene- 

ficium  per  Baptismum  in  puerum  collatum,  comprobabunt  id  in  Ecclesia, 

adhibjta  lectione  sanctione  sancti  Euangelii,  et  precatione  ad  hunc  modum. 

Pastor^  cum  adfuerint  qui  talem  infantem  adferunt  Domino,  primum 

interrogabit  eos. 
Dileeti  m  Christo,  Qandoquidem  omnes  in  peccato  et  ira  Dei  natisimus 
rei  aeternae  mortis,  atq ;  conderanationis,  nee  alia  ratione  consequi  remis- 
sionem  peccatorum,  iustitiam,  et  uitam  aeternam  possimus,  quAm  per  fidera 
in  Christum,  Et  his  malis,  mortis  scilicet  et  irae  Dei,  cum  hie  quoq;  iiifans 
obnoxius  natus  sit,  interrogo  uos  num  Christo  ablatus  sit,  eiq ;  per  Baptis- 
mum insertus  ? 

Si  respondeant  se  ita  credere,   Interrogabit   praterea,  per  quern  hoc 
factum  sit,  et  quibus  prasentibus.     Cumq  ;  has  nominarint,  rogabit  ^ol  IxxtlL 
eum,  qui  Baptizasse  infantem  dicetur,  si  adest,  aut  alios  qui  turn 
adfuerint,  an  inuocatum  sit  nom£n  Domini  super  eo,  et  habita  oratio 
pro  eo  ? 
Vbi  respondebunt  et  hoc  factum  esse.     Rogabit,   Quomodo  baptizatus 

infans  sit. 
Si  turn  respondeant.  In  aqua,  et  cum  hac  uerborum  forma,  Baptizo  te 
in  nomine  Patris,  et  Filii,  et  Spiritus  sancti.     Postremum  interro- 
gabit. 
An  certo  sciant  se  uerbo  Dei  rite  usos  esse,  iuxta  institutionem  Domini, 
quod  si  respondeant  se  meminisse  et  scire. 

Addat  Pastor, 
Qvandoquidem  dileeti  in  Christo,  omnia  in  nomine  Dei,  et  iuxta  insti- 
tutum  eius  facta  circa  Baptisma  huius  infantis  audio,  in  nomine  Christi 
rectt^  uos  fecisse  pronuncio,  Egent  enim  gratia  Dei  infantes,  quam  non 
denegat  eis  Seruator  noster  Christus,  ubiciunque  ilia  pueris  iuxta  uerbum 
eius  petitur,  nee  enim  alligauit  beneficium  redemptionis  sua;  uUis  locis, 
temporibus,  uel  personis,  Nam  quocumque  in  loco  credcntes  ipsi  in  eius 
nomine  conueniunt,  medius  ipse  illis  adest,  et  inuocatus  fide  efficax  est,  in 
uerbo  et  Sacramentis  suis,  atque  praestat  solide,  quicquid  Sacramentis  suis 
offert,  et  uerbis  suis  pollicetur.  Ad  confirmandam  uero  banc  fid  em,  et  ad 
excitandum  nos  ad  gratias  agendas  Domino,  pro  tanto  eius  beneficio,  quod 
huic  infantulo  per  Baptisma  collatum  est,  audiamus  ex  Euangelio,  quo- 
modo Dominus  uelit  infantes  sibi  adferri,  et  benigne  benediccre  sibi 
oblatis. 

Marci  X. 
Et  attulerunt  ad  ilium  pueros,  ut  tangeret  illos,  Discipuli  uere  increpa- 
bant  eos,  qui  adducebant.     Ciim  uidisset  autem  Jesus  indignatus  est,  et 
dixit  illis,  Sinite  pueros  uenire  ad  me,  nee  prohibite  illos,  talium  enim  est  ^ 

regnum  caelorum.  Amen  dico  nobis,  Quicumq  :  non  acceperit  regnum  Dei 
tanqu^m  puer,  haudquaquam  ingredietur  in  illud.  Et  cum  cccpisset 
[cepisset]  in  ulnas,  impositis  manibus  super  illos  benedixit  eis. 

Ex  his  ergo  Christi  uerbis  certi  sumus  infantes  quicumq ;  Christo  iuxta 
Verbum  eius  offeruntur,  pertinere  ad  regnum  Dei,  esse  Filios  Dei,  membra 
Christi,  hia  angelos  adesse  ministros,  et  subiectam  ad  inseruiendum  eis 


MW  APPENDIX. 

omnem  creaturam  mundi.  Qaarc  singular!  studio  ministrare  talibus,  ut  ill 
Christo  rile  cdnceutur,  et  grandcscant  oportet,  quicumqj  Christi  sunt,  qui- 
bus  illos  Dominus  peculiariter  copulauit,  quales  uos  parentes,  cognati, 
susceptores,  et  alii  necessarii,  atque  omnes,  qui  de  huius  nostrae  Ecclesiau 
Pol.  IzxTiL  corpore  estis.  Hunc  igitur  uobis  infantulum,  filium  et  haeredem  Dei,  fratrem 
et  cohaBredem  Christi,  membrum  Christi,  etuestrumin  Christo,  fidei  uestrae 
et  curse  in  Domino  committo  et  commendo,  ut  eum  Domino,  in  quern  renatus 
est,  et  Regno  Dei,  in  quod  renatus  est,  quam  diligentissime  fouendum^ 
educandum,  instituendum  curetis,  quisqiJe  pro  sua  uocationeet  facultate,  ui 
ubi  primum  per  setatem  poterit,  discat  seruare,  quaecumque  Christus  seru- 
ando  nobis  prsecepit.  Quare  uobis  parentibus,  cognatis,  et  susceptoribuft 
praecipu^  incumbit  (quamquam  ad  id  et  caeteri  omnes,  qui  in  hac  Ecclesia 
uiuunt,  et  ad  quoscunq ;  uenerit  Christianos,  suam  operam  et  opcm  conferre 
debeant)  efficere,  ut  hie  infans  Dei,  ubi  primum  per  aetatem  liceat,  ad 
Scholam  et  Ecclesiam  deducatur,  et  Dei  mysteriis  ibi  summa  fide  institua- 
tur,  quo  amplissima  Dei  beneficia  in  Baptismo  percepta  agnoscere  discat,  et 
celebrare.  Vt  deinde  in  Ecclesia  fidem  suam  ipse  profiteatur,  Satanse  et 
mundo  cum  omnibus  eius  illecebris  et  operibus,  sua  ipsius  uoce  coram 
uniuersa  Ecclesia  Dei  renunciet,  Christo  et  Ecclesiae  sese  in  omnem  obedi- 
entiam  addicat,  et  in  ea  ad  finem  usq ;  perseueret,  ut  uiuum  Christi  mem- 
brum, et  palmes  in  Christo  manens.  fructum  adferens  copiosum,  ad  laudem 
et  gloriam  Dei.  aedificationemq :  Ecclcsiaeeius. 

Post  hac  subiiciat  imposita  mam*  infant*. 

Dominus  uobiscum. 

Responso.     Et  cum  spiritu  tuo. 

Oremus.  Domine  Deus  Pater  Domini  nostri  lesu  Christi,  qui  regenuisti 
hunc  infantem  ex  aqua  et  Spiritu  sancto,  et  peccatorum  omnium  remis- 
sionem  ei  sacrosancto  Baptismate  contulisti,  confirma  hunc  tua  gratia,  et 
regas  prouehasq ;  hanc  nouam  .uitam,  quam  donasti,  et  perficias  eam,  ad 
quam  infantem  sacrohoc  Sacramento  obsignasti,  Da  etiam  parentibus  ipsius, 
et  nobis  omnibus,  ut  in  eo  curando  fidelitcr  et  diligenter  tibi  inseruiamus, 
ut  per  ipsum  et  nos  omnes  indies  magis  sanctificetur  nomen  tuum,  ac  reg- 
num  tuum  promoueatur,  ad  plenam  usq;  perfruitionem  foelicitatis,  per 
Christum  Dominum  nostrum.  Amen. 

Si  uero  ii  qui  infantem  offcrunt,  non  satis  constanter  respondere  possunt 
ad  dictas  interrogationes,  adeo  ut  fateantur  se  baud  satis  scire,  quid  cogi- 
FoLIxxtUL  tarint,  ant  fecerint  baptizando,  perturbati  scilicet  praesenti  periculo,  ut  fieri 
non  rare  solet,  tunc  omissa  anxia  disputatione.  Pastor  talem  infantem 
nondum  baptizatum  iudicet,  et  ea  omnia  perficiat,  quae  ad  istam  actionem 
pertinent,  qualia  supra  descripta  sunt,  admonitionem,  et  Catechismum  ad 
eos  qui  infantem  adferunt,  Exorcismum  infantis,  communem  confessionem 
fidei,  et  caetera  omnia,  quibus  peractis  baptizet  infantem,  et  citra  condi- 
tioaem,  In  nomine  Patris,  et  Filii,  et  Spiritus  sancti. 


APPENDIX.  551 

Dk   Confirmatione    baptizatorvm,    et    solemni    professione    fidei 
IN  Christum,  atq  ;    obedi£mti£   Christo  et  Ecclksi*   eius  prje8> 

TANDJS. 

Et  in  uetcri,  et  in  nooo  Testaraento  mos  hie  obseniatus  est  ex  institute 
Dei.  ut  qui  prima  infantia  recepti  essent  in  gratiam  Domini,  apud  ueteres 
per  Circuncisionem,  in  nouo  populo  per  Baptisma,  ubi  primum  acoeptum 
hoc  Dei  beneficium  cognouissent,  et  fidem  in  Deum  solidara  concepi.ssent, 
ipsi  fidem  suam  in  Ecclesia  profiterentur.  et  se  ipsi  obedientiae  Dei  atq; 
Ecclesiae  addicerent.  Ad  quam  confessionem  fidei,  et  obedientiae  in  Eccle- 
sia professionem,  oonfirmari  etiam  in  religione  ab  Ecclesia  solemniter 
solebant,  per  orationem  et  aliquod  diuiniae  corroborationi.s  Symbolum,  quod 
sub  Mose  certis  sacrificiis  constabat,  et  oblationibus,  Florente  Euangelio, 
impositione  manuum,  et  communione  Coenae  Domini.  E.st  enim  haec  uerae 
uiuaeq;  fidei  natura,  ut  quisq;  singularia  Dei  beneficia  sibi  praestita  cupiat 
prsedicare,  et  celebrare,  seseq ;  Deo  inuicem  ad  glorificandum  nomen  eius, 
omni  officio  pietatis  offerre,  et  consecrare,  Vnde  Psal.  XXII.  canit.  Do 
te  laus  mea  in  Ecclesia  magna,  in  medio  Ecclesiae  laudabo  te.  Et 
Psal.  XXXV.  Confitebor  tibi  in  Ecclesia  magna,  in  populo  frequent! 
laudabo  t& 

Deifide  per  Baptisma  Christo  inserti,  et  corporis  eius,  id  est,  Ecclesia 
facti  membra,  et  ita  reliqius  Christi  membris  in  Christo  coniuncti  et  addict! 
sumus,  ut  omnibus,  quibiKcum  aliqua  nobis  incident  uitae  consuetude,  aut 
ulla  officiorum  communicatio,  inseruire  debeamus,  praecipu^  quidem  ad 
omnem  pietatem  et  religionem,  Deinde  autem  etiam  ad  huius  uita?  pra?sentia 
necessitatem,  ut  singuli  scilicet  nos  inuicem  agnoscamus,  et  syncera  chari- 
tate  complectamur  in  Christo,  et  primum  doceamus,  moneamus.  corrigamus, 
consolemur,  adhortemur  in  his,  quae  sunt  nouse  uitae  in  Christo.  Deinde  Fol.  txxrUi 
etiam  adiuueraus  nos  inuicem  in  rebus  uitae  prsesentis,  consilio,  opera,  et 
opere.  Haec  itaq  ;  uitae  utriusq;  in  Christo  Domino  communio,  et  officio- 
rum uicissitudo  poscit,  ut  quisque  se  ipse  quoq ;  Ecclesiae  Christi  ad  banc 
intemi  et  externi  hominis  societatem,  et  officiorum  communicationem  palam 
offerat  et  dedat.  Cilm  igitur  haec  fidei  confessio,  et  in  obedientiam  atquo 
communicationem  Christi  et  Ecclesiae,  propria  eonsecratio,  et  deditio,  quam 
ipsa  fidei  natura,  et  neccssitas  huius  communicationis  Christi  possit,  In 
Baptismo  fieri  non  possit,  aim  baptizantur  infantes,  necesse  est  ut  ea  ab 
lis,  qui  in  infantia  baptizati  fuerint,  fiat,  cum  ipsa  de  religione  utcunq; 
instituti  fuerint,  et  summa  ilia  beneficia  in  Baptismo  collata,  aliquantulum 
intelleierint. 

Quando  uero  hi  fidem  suam  et  obedientiam  coram  Ecclesia  solenniter 
profltentur,  rursus  ipsum  fidei  ingenium  postulat,  ut  Ecclesia  pro  eis  preces 
solenniter  fundat.  et  incrementa  eis  oret  Spiritus  sancti,  ut  in  fide  Christi, 
et  obedientia  Ecclesiae,  eos  ipse  confirmare,  conseruare  atque  in  omnem 
ueritatem  perpetu6  inducere  uelit.  Cumq;  huiusmodi  oratio  facta  in 
nomine  Christi,  et  fiducia  promissionum  eius,  non  possit  non  efficax  esse, 
ad  ministerium  Ecclesiae  pertinet,  eos  pro  quibus  Ecclesia  orauit,  con- 
firmatione Spiritus  sancti  corroborare.     Ad   banc  itaq;  ueteres,  Christi 


fVCt> 


562  APPENDIX. 

et   Apostolorum  exemplum  imitati,  symbolum  adbihuerunt   impositionis 
manuum. 

Haec  igitur  ceremonia  fide  Christi  obseruata,  quia  indubi^  fidei  et 
charitatis  Christianae  offioium  est,  modis  omnibus,  uerbis,  et  institutis 
Domini  consentanea,  et  certjB  aediflcationis  in  Religione  Christi,  uolumus 
earn  in  pium  et  salutarem  usum  in  Ecclesia  restitui,  submotis  omnibus 
abusibus,  qui  in  locum  huius  Ceremoniae  inuaserunt,  qui  quJLm  fuerint 
foEdi  et  noxii  nostrse  religioni,  cuiuis  Christiano  facile  iudicare  est. 

Hactenus  ministerium  hoc  Confirmationis  pectiliare  opus  fuit  Suffra- 
ganei,  Caeterum  cum  in  Ecelesia  omnia  ad  communem  Christianorum 
utilitatem  referri,  institui,  et  fieri  debeantj  uolumus  deinceps  hoc  Confirma- 
tionis ministerium,  si  per  Suffraganeum  commode  administrari  non  posset, 
aut  non  ita  ut  oportet  administraretur,  per  uisitatores  fieri,  duabus  per 
IW.baiXi  ajinum  uicibus,  in  praecipuis  solemnitatibus.  Ciim  enim  initio  solis 
Episcopis  commendaretur  munus  confirmandi,  Episcopatus  t^m  ampli  non 
erant,  qn^m  nunc  sunt,  nee  enim  diocseses  ampliores  erant,  qu^m  ut  Epis- 
oopi  singulas  parochias  per  annum  semel  uisitare,  et  Catechizatos  pueros 
ipsi  audire  et  confirmare  possent.  At  nunc  multo  aliter  se  res  habet,  et 
longe  alia  ratio  est  Episcopatuum,  ita  ut  uni  Episcopo,  aut  Suffraganeo  in 
tota  Dioeaesi  sua  iusto  tempore  administrare  banc  Confirmationem  impossi- 
bile  sit.  In  Ecclesiis  enim  singulis  adoleseunt  quotannis  aliqui,  quos  fidemi 
suam  profiteri,  et  Confirraari  solenniter  deceat.  Quare  cum  singulae 
Ecclesiae  opus  habeant  annua  inspectione  et  uisitatione,  etiam  eorum  qui 
eo  aetate  et  cognitione  Christi  promoueruat,  solenni  professione  fidei,  et 
Confirmatione  ipsa,  nos  necessaria  procuratio  gregis  Dominici  nobis  crediti 
cogit,  ut  prouideamus,  ne  Ecclesiis  idoneum  ad  haec  ministerium  desit. 
Nee  enim  personis  ministrorum  salus  ouium  Christi,  sed  saluti  harum 
personae  seruire  debent  ministrorum,  ut  omnia  fiant  iuxta  illud.  Omnia 
uestra  sunt  siue  Paulus,  siue  Apollo,  sine  Cephas.  1  Corinth,  iii. 

Et  teste  Hieronymo  non  ideo  Confirmatio  haec  propria  quondam  Epis- 
ooporum  funotio  fuit,  qu6d  aliis  earn  administrare  non  licerit,  cum  Baptis- 
mum  Sacramontum  longe  praestantius,  uulgares  etiam  ministri,  imoquilibet 
Christianus,  si  ordinarii  Ministri  deessent,  administrare  possit.  Sed  ea  de 
eausa  Episcopis  peculiariter  commendata  fuit,  ut  Episcopi  singularum 
Ecclesiarum,  quae  cuiq;  creditae  essent,  certiorem  assequerentur  noticiam^ 
ot  curam  magis  salutarem  gererent,.  dum  ipsi  singulis  annis  cognoscerent,. 
qua  fide  et  diligentia  Pastores  cum  rcliquos,  tum  praecipue  pueritiam 
Christi  instituerent. 

Ad  maiorcm  etiam  religionis  conseasionemjet  erga  Sacrum  ministerium 
reuerentiam,  atq;  obediontiara  couseruandam  faciebat,  cum  unusquisq; 
fidem  suam,  et  obedientiam  Qhristi  uni  Episcopo  profiteretur. 

Cum  autem  tarn  multse  Ecclesia)  curae  unius  Episcopi  concreditae  sint, 
ut  per  unum  Episcopum  uel  Suffraganeum  inspici  singulae  quotannis  non 
qneant,  ncccsso  sane  est,  hoe  inspectionis  et  Confirmationis  munus,  quod 
ultra  annum  difierri  sine  grandi  Ecclesiarum  incommodo,  et  religionis  peri- 
onlo  oon  potest,  curare   perficiendum  opera  plurium,   dum  nequit  per 


APPENDIX.  553 

In  singulis  tamcn  Ecclesiis  Paroclii  una  cum  Symmystis  suis,  aliauot 
diebus  ante  aduentum  Visitatorum,  pueros,  quos  Confirmationi  offerre  sta- 
tuerint,  ad  confessionem  fidei,  et  professionem  Christianae  comraunicationis 
et  obedientise  decenter  faciendam,  diligenter  pr<eparabunt,  Quae  ad  hunc  p^j  xj^^^. 
modum  ab  eis  facienda  est.  «>«•*• 

Interrogatio. — Profiteris  te  Christianum? 

Respond . — Proflteor. 

Interrogatio. — Quid  est  esse  Christianum? 

Respond. — In  Christo  renatum  esse,  et  habere  per  eum  remissionem 
peccatorum,  et  Communicationem  uitae  aeternae. 

Interrogatio. — Vndeconfidis  tibi  haec  esse  collata? 

Respond. — Qu6d  Baptizatus  sum  in  nomine  Patris,  et  Filii,  et  Spiritus 
sancti. 

Interrogatio. — Quid  credis  de  Deo  Patre,  et  Spiritu  sancto? 

Respond. — Hoc  quod  articuli  symboli  nostri  complectuntur. 

Interrogatio. — Recita  illos. 

Respond. — Credo  in  Deum  omnipotentem,  &c. 

Hie  puer  articulos  Symboli  omnes  dare  et  distinde  recitet. 

Interrogatio. — Quid  intelligis  dum  inquis,  Credo  in  Deum  Patrem,  in 
Filium,  et  Spiritum  sanctum  ' 

Respond. — ^Tres  esse  personas  imius  essentiae,  potentiae,  et  uuiun  tamen 
Deum. 

Interrogatio. — Cur  inquis  Deum  omnipotentem,  et  Creatorem  coeli  et 
terrae  ? 

Respond. — Quia  credo,  qu6d  Deus,  ut  omnia  ita  et  me  ipsum  ex  nihilo 
creauit,  per  unicum  Filium  suum  Dominum  nostrum  lesum  Christum,  et 
per  eundem  solum  conseruat,  atq ;  gubernat,  ubiq ;  praesto  adest,  et  operatur 
omnia  bona  in  omnibus,  solo  suo  semper  sapienti  consilio,  et  iusta  uoluntate. 

Interrogatio. — Quo  pacto  intelligis  secundum  articulum  de  Christo 
Domino  nostro  ? 

Respond. — Agnosco  ex  eo  naturam  nostram  lapsu  Adae  adeo  corruptam 
esse,  ut  nullus  nee  Angelorum,  nee  hominum  expiare  peccata  nostra,  et 
satisfacere  pro  eis  potuerit,  adeo  ut  necesse  furrit  vierbum  aeternum  Filium 
Dei  fieri  hominem,  conceptum  de  Spiritu  sancto,  natum  ex  Maria  uirgine, 
uerum  quidem  hominem,  sed  sine  peccato,  qui  morte  .sua  satisfecit  pro  peccatis 
nostris,  et  resurrectione  atq ;  ascensione  sua  in  coelos,  collocauit  nos 
secum  in  coelestibus,  cui  Pater  omnem  dedit  potestatem  in  coclis  et  terrris, 
ut  regat  nos,  restituat  in  nobis  imaginem  suam,  et  tandem,  cOjm  suo  tempore 
uenerit  ad  iudicandum  uiuos  et  mortuos,  rcsuscitet  ^  mortuis,  et  ad  imaginem  p^^  1^^,. 
suam  perfecte  reformatos,  donct  adire  hcrcditatcm  acternae  ftrlicitatis  in  •"***• 
cceUs,  alios  uero,  qui  ipsum  pertinaciter  contempserint,  tradat  puniendos 
igni  aeterno. 

Interrogatio. — Quae  est  sententia  tertii  articnli  ? 

Resp. — Haec  est,  qudd  Christus  Dominus  donauerit  nobis  Spiritum 
sanctum,  qui  per  ministerium  Euangelii  credentes  in  Ecclesiam  suam 
congregat,  in  qua  excitari  perpetuo  debent  ad  pcenitentiam,  et  fidem,  et 
accipere  remissionem  peccatorum,  per  uerbum  Dei,  et  Sacramenta  Com- 


S8^  APPENDIX. 

munionis  Ghristi,  ac  ita  bona  conscientia  uiuendo  uitam  piam,  sanctam,  et 
utilem  proximis,  expectare  Christum  Seruatorem,  qui  eos  ex  hoc  saeculo  ad 
se  assumat  in  coelos,  et  corpora  quoque  eorum  in  die  iudicii  ad  uitam 
ccelestem  resuscitet. 

Interrogatio. — Credis  ergo  hac  omnia  firmiter? 

Resp. — Credo  omnia,  oro  autem  Dominum,  ut  hanc  fidetn  augere  ya.  me 
dignetur. 

Interrogatio. — Quid  autem  debet  haec  fides  in  te  eflicere  ? 
Resp. — Vt  nihil  dubitem  Deum,  &  Patrem  Domini  nostri  lesu  Christi, 
qui  nobis  cum  hoc  suo  Filio  misit  uerbum  suum,  et  donauit  omnia,  esse 
solum  uerum  Deum,  condidisse  omnia  ex  nihilo,  solum  efficere,  et  largiri 
bona  omnia,  ac  uelle  et  mihi  se  Patrem  prsestare,  propter  eundem  Filium 
suum  Dominum  nostrum  lesum  Christum,  abluisse  me  k  peccatis  Sacro 
Baptismate,  donasse  Sjpiritu  Sancto,  Filio  suo  dilecto  incorporasse,  atq ;  ita 
in  Ecclesiam  suam  assumpsisse,  et  in  filium  atq:  hoeredem  adoptasse, 
conseruaturum  etiam  esse  in  Ecclesia  sua,  poenitentiam  et  remissionem  in 
ea  daturum,  Communionemq ;  Filii  sui,  et  per  eum  nomen  ipsius  filiali 
fiducia  semper  inuocem,  et  innouatione  mei  ad  imaginem  eius  quotidie 
profifciam,  per  uerbum,  et  Sacramenta  in  me  perpetuo  confirmaturum,  et 
aucturum,  quo  sanctificare  nomen  ipsius,  et  inseruire  Ecclesiae  eius  omni 
genere  bonorum  operum  indesinenter  studeam,  donee  me  ex  hoc  saeculo  ad 
coelestia  gaudia,  et  beatam  resurrectionem  assumat.  Quae  omnia  prasstita 
mihi  agnosco,  et  prsestanda  ex  sola  gratuita  misericordia  Patris  ccelestis,  et 
inaestimabili  merito  Filii  sui  Domini  nostri  lesu  Christi. 

Interrogatio. — Hanc  tibi  fidcm  augeat,  et  confirmet  Deus,  et  Pater  noster 
coelestis,  per  Filium  suum  Dominum  nostrum  lesum  Christum,  Amen. 
Sentis  igitur  te,  et  agnoscis  in  hac  fide  uere  filium  esse,  et  haeredem  Dei, 
fratrem  et  cohseredem  Domini  nostri  lesu  Christi,  ac  ideo  etiam  unum 
membrum  corporis  sui,  quod  est  Ecclesia  ? 

Respond. — Sentio  et   agnosco   fretus  certissimis   diuinao  beneuolentioe 
promissionibus,  et  merito  Domini  nostri  lesu  Christi. 
FoLlzxx.  Interrogatio. — Ergo  placet   tibi,   ratumq;    habes,   et   adiutus    Spiritu 

Domini  in  eo  perseuerabis,  quod  tui  susceptores  nomine  tuo  ad  Sacrum 
Baptisma  promiserunt  et  professi  sunt,  cum  pro  te  renunciarunt  Satanse, 
et  mundo,  et  addixerunt  te  Christo  et  Ecclesiae  eius  iu  solidam  Euangelii 
obedientiara  ?  * 

Respond. — Haec  rata  habeo,  et  in  eis  adiuuante  me  Domino  nostro  lesu 
Christo  permanebo  usq ;  ad  finem. 

Interrogatio. — Et  nunc  ipse  etiam  tuo  corde  et  ore  hie  in  conspectu 
Dei,  et'ccrara  sancta  eius  Ecclesia,  renuncias  Satanae  ct  cunctis  operibus 
eius? 

Respond . — Renuncio . 

Interrogatio. — Et  mundo  atq ;  cunctis  ooncupiscentiis  eius? 

Respond. — Renuncio. 

Interrogatio. — Ettradiste  atq;  consccras  in  omnem obedientiam  Christo 
et  Sanctee  Ecclesise  eius  ? 

Respond. — Tradp  me  et  cousecro. 


V«r$. 


APPENDIX.  555 

Interrogatio. — Quomodo  es  primum  i  Deo  in  filium  adoptatus,  et  in 
Ecclesiam  eius  assumptus? 

Respond. — Per  S.  Baplisma. 

Interrogatio. — Quid  est  Baptisraa  ? 

Respond. — Lauacrum  rcgenerationis,  quo  4  peccato  ablutus,  et  Christo 
Domino  insertus  sum,  et  eo  indutus. 

Interrogatio. — Vis  in  liac  communione  Christi  perseuerare  usque  in 
finem  ?  , 

Respond. — Volo  equidem  fretus  auxilio  Domini  nostri  lesu  Chrisj,i, 

Interrogatio. — Quid  rcquirit  ista  communio  Eeclesiaj  Christi  ? 

Respond  — Vt  permancam  in  doctrina  hac,  quam  confessus  sum,  et  in 
omnibus  articulis  fidei  nostrae.  credamq;  remissionem  me  habere  pecca- 
torum  in  Christo  Domino,  et  propter  hunc  Filium  dilectum,  non  proprio 
merito  iusticije  esse  iustificatum,  et  acceptum  Deo  haeredemq ;  uitae  a;tern£B, 
Tum  uiuere  ctiam  studcam  secundum  omnia  placita  Dei.  Atq ;  quo  in  hac 
agnitione  Dei,  et  obedientia  proficiam  ut  uerbum  Dei  praecipue  autem 
diebus  Festis  et  Dominicis,  k  Ministris  Ecclesiae  diligenter  audiam,  et  si 
Presbyteri  Ecelesisc,  aut  alii,  quicunq ;  hoc  mihi  dilectionis  ofRcium  prajs- 
titerint,  arguant  peccati,  ut  id  boni  eonsulam,  et  ad  uitae  emendationem 
suscipiam,  et  ego  proximos  meos  itidem,  quos  male  et  inordinate  se  gerere 
uidero,  ex  syncero  studio  Christi,  et  salutis  ipsorum  moneam,  et  emendem, 
si  liceat,  sin  minu.'',  ut  alios  adhibeam,  quos  sperauero  plus  efFecturos  apud  foI.  Ixxxt 
illos,  quddsi  neq;  hos  audierint,  ut  ad  Presbyteros  Ecclesiarum  rem  omnem ''**'' 
deferam,  quos  si  audire  contempserint,  ac  propterea  excommunicati  fuerint, 
ut  COS  habeam  pro  Ethnicis  et  publicanis,  eorumq;  consuetudiaem  uitem, 
quantum  fcret  uocatio  nostra,  at  coniuuctio  cum  ipsis  ciuilis,  et  necessitas 
ipsorum  secundum  uerbum  Dei. 

Interrogatio. — Quid  amplius  requirit  communio  Ecclesia  Christi  ? 

Respond. — Requirit  etiam,  ut  cum  reliquis  Christianis,  ad  quoscunq ; 
uenero,  uel  apud  quos  habitauero,  communicem  Ccenae  Domini,  ut  cum 
quibus  unus  panis,  et  unum  corpus  sim  in  Christo. 

Interrogatio. — Quid  est  hoc  Sacramentum? 

Respond. — Est  communicatio  corporis  et  sanguinis  Christi  quae  nobis  in 
c<Ena  Domini,  cum  ilia  iuxta  institutum  Domini  celebratur,  cum  pane  et 
uino  uerf^  exhibentur. 

Interrogatio. — In  quern  usum  sumis  corpus  et  sanguinem  Domini  ? 

Respond. — Vt  fides  mea  in  ipsum,  et  Mucia  noui  et  aeterni  testamenti, 
gratiae  Dei,  redemptionis  Christi,  atq;  Communionis  cum  ipso,  magis  ac 
magis  in  me  confirmetur,  et  minus  mihi,  sed  magis  in  ipso  uiuam,  et  ipse 
in  me  uitam  nouam  et  sanctam  instauret,  Nam  quod  ad  meam  carnem 
et  sanguincm  attinet,  nihil  quAm  peecare,  et  impiam  agere  uitam  possum. 

Interrogatio. — Quid  praeterea  requirit  communio  Ecclesiae? 

Respond. — Vtad  publicas  Ecclesiae  preces,  meas  studiose  addam,  conu- 
eniam,  et  ibi  oblationcs,  et  eleemosinas  liberaliter  conferam  in  usus  paupe- 
rum,  sicq ;  in  omnibus  me  geram,  uti  membrum  Christi,  in  Christo  coniuno- 
tum,  et  cohaerens  cum  piis  omnibus,  eosq;  quos  Dominus  Ecclcsiis  suis 
Pastores,  curatores  animarum,  et  presbyteros  praefecerit,  in  omnibus  libenter 


Fol.  Ixxxl. 
vers. 


Vd6     .  APPENDIX. 

agnoscam,  et  colam,  sicut  decet  filium  Dei,  Deo  morigerum,  et  gratam  esse 
pro  immensis  istis  beneficiis,  Euangelio,  et  communione  Filii  eius  Domini 
nostri  lesu  Christi. 

Interrogatio. — Vis  autem  hsec  omnia  bona  fide  prsestare,  et  otseruare, 
quemadmodum  iam  professus  es  ? 

Respond. — Volo,  fretus  auxilio  Domini  nostri  lesu  Christi. 

Postquam  uero  unus  ex  ■pueris  confessionem  fidei  pleniorem  recitauerit,  et 
obedi^ntiam  Christi  plenius  professus  fucrit  coram  omni  Ecclesia,  satis- 
fuerit  pueros  cateros  interrogate  ordine,  isto  modo. 

Interrogatio. — Credis  et  confiteris  et  tu  fili,  ac  uis  te  tradere  et  consecrare 
in  communionem  et  obedientiam  Christi  et  Ecclesias  eius,  ita  ut  modo  audi- 
uisti  istum  puerum  credere,  et  confessum  esse,  sese  Christo  et  Ecclesise 
Christi  in  obedientiam  Euangelii  addixisse  ? 

Hie  satis  erit  pro  se  singulos  respondere^  ita. 

Credo,  Confiteor,  et  me  Christo  et  Ecclesiae  eius  consecro,  fretus  gratia 
et  ope  Domini  et  Seruatoris  nostri  lesu  Christi. 

Vbi  uero  non  fuerint  pueri  tam  exercitati  in  Religionis  cognitione,  ut  ad 
formam  praescriptam  respondere  memoriter  possint,  debet  Visitator,  qui 
Confirmationem  administrabit,  talibus  pueris  responsiones  omnes  prselegere, 
et  satis  erit,  si  simplici  responsione  praelecta  se  credere  testati  fuerint,  ita 
tamen  declarare  eis  omnia  studebit,  ut  intelligant,  quid  ibi  agatur,  et  quid 
confiteantur,  et  profiteantur.  Monendi  tamen  diligenter  sunt,  ut  cogitent 
se  stare  in  conspectu  Dei,  quern  fallere  non  possint,  qui  cor  intuetur.  Quaro 
summa  religione  curandum  eis,  ut  uita  ipsa  declarent,  quod  ore  profitentur, 
et  corde  sentiunt. 

Singuli  tamen  pueri,  ut  ante  monuimus,  septimana  prsecedenti,  per 
Ministros  et  Seniores  cuiusq ;  Ecclesiae,  exerceri  ad  hjec  debent,  et  diligenter 
explorari,  et  Pastores  et  Presbyteri  nullos  pueros  confirmandos  Visitatori 
sistere  debent,  nisi  de  quibus  confidant,  quod  summam  Religionis  teneant, 
et  Christo  uere  credant.  Vt  scite  respondeant  pueri,  qu6d  ad  uerba  atlinet, 
non  est  anxie  requirendum,  nee  enim  raro  fit,  ut  qui  scientia  fidei  instructi- 
ores  sint,  uel  pudore,  uel  alia  imbecillitate  animi  impediti,  qufc  pi6  sentiunt, 
minus  commode  ualeant  eloqui,  prsesertim  in  publico.  Quare  magis  spec- 
tandum,  qui  pueri,  quse  Religionis  sunt,  uere  intelligant,  quam  qui  ualeant 
ea  uerbis  scite  explicare,  qua  in  re  ii  saepe  praestant,  qui  animos  minus 
pietate  imbutos  habcnt.  Porr6  cOlm  pueri  confirmandi,  fidem  suamconfessi 
fuerint,  et  Euangelii  obedientiam  professi,  Ecclesia  admonenda  est,  ut  pro 
his  pueris  Deum  suppliciter  oret,  Cuius  orationem  Pastor  huiusmodi  Collecta 
Domino  offeret. 

Collecta. 
FoMxxxlL  Omnipotens  et  misericors  Deus,  Pater  coelestis,  qui  solus  in  nobis  efficis, 

ut  uclimus  ac  pcrficiamus,  quae  tibi  placita  sunt,  ac  uere  bona,  rogamus  to 
pro  his  pueris,  quos  Ecclesia)  tuae  donasti,  atque  tibi  Sacro  Baptismate 
regcnuisti,  quibusq:  cam  lucem  infudisti,  ut  gratiam  et  beneficia  tua  erga 
se,  redemptionen/  suam  in  Christo  lesu,  et  agnoscere,  et  coram  Ecclesia 


APPENDIX.  557 

OOnfiteri,  seq ;  ipsi  tibi,  et  Ecclesiae  tuae  in  obedientiam  prfficeptorum  tuo- 
rum  dedere  et  consecrare  uoluerint.  Confirma  hoc  opus  tuum  quod  in  eis 
operatus  es,  auge  ipsis  donum  Spiritus  tui,  ut  in  Ecclesia  tua  agnitione  et 
obedientia  Euangelii  tui  semper  proficientcs,  ad  finem  usq;  pcrseuerent, 
neq :  unqam  peruersa  aliqua  doctrina  seducti,  uel  cupiditatibus  carnis  im- 
pulsi,  ab  ea  Me  et  Euangelii  obedientia,  quam  confessi  modo  et  professi 
sunt,  uspiam  declinent,  Largire  eis,  ut  in  Filio  tuo  Domino  nostro  lesu 
Christo,  communi  omnium  nostrum  capite,  foeliciter  ad  adolescentes,  cres- 
cant  in  euni,  donee  perueniant  ad  plene  uirilem  et  perfeetam  setatem,  in 
omni  sapicntia,  sanctitate.  atq;  iustitia,  ut  to  Patrem,  et  filium  tuum 
Dominum  nostrum  cum  Spiritu  sancto  semper  plenius  cognoscat,  ardentius 
diligant,  et  coram  proximis  suis,  et  uerbis,  et  omni  uita  sua  grauius  et  efRca- 
cius  confiteantur,  celebrent,  atq ;  glorificent,  Et  quemadmodum  nobis  pol- 
licitus  es,  quicquid  petierimus  A  te  in  nomine  Filii  tui  dilecti,  te  hoc  nobis 
daturum  esse,  et  sicut  Filius  tuus  prornisit  te  nobis  rogantibus  spiritum 
bonum  multo  promptius  daturum  esse,  quam  Patrem  quemuis  inter  nos 
bonura  aliquod  rogantibus  filiis  suis,  ita  tribue  his  tuis  pueris,  quod  te  per . 
Christum  Filium  tuum  rogamus,  ut  cum  illis  modo  in  tuo  nomine  manus 
imponemus,  et  per  hoc  signum  certos  eos  reddemus,  paternam  manum  tuam 
semper  fore  super  eos  extentam,  Spiritum  sanctum  tuum,  qui  eos  in  uia 
salutis,  in  uita  uere  Christiana  conseruet,  ducat,  et  regat,  nunquam  defu-  ^ 

turum,  Tribue  inquam  tu  eis,  ut  haec  uera  fide  agnoscaut,  et  certo  credant 
te  ipsos  omnipotenti  dextera  tua  semper  protecturom,  et  ab  omnia  male 
custoditurum,  et  liberaturum,  et  ad  omne  bonum  ducturum  et  perducturura 
tuumq ;  Sanctum  Spiritum  ab  eis  nunquam   ablaturum,  per   Dominum 
nostrum  lesum  Christum,  Amen. 

Hie  Pastor  impositis  super  eos  manibusdicet. 
Domine  lesu  Christe  Fili  Dei,  qui  in  Euangelio  dixisti.  Si  uos  igitur 
ehm  sitis  mali,  nostisdona  bona  dare  filiis  uestris,  quanto  magis  Pater  dabit 
Spiritum  sanctum  petentibus  se?     Item,  si  duo  consenserint  in  terra  de 
omni  re,  quamcunq;  petierint,  fiet  illis  ^  Patre  meoccBlesti,  Confirma  htmc 
seruum  tuum  N.  Spiritu  sancto  tuo,  ut  in  obedientia  Euangelii  tui  perseu-  p^j  j^^j^jj^ 
erct,  Diabolo  et  propria)  infirmitati  fortiter  resistat,  neq;  contristet  Spiritum oer«. 
sanctum,  aut  scandalis  perturbet,  uel  offendat  Ecclesiam  tuam,  sed  ut  tota 
cius  uita  ad  laudem  glorias  tuse,  propriam  salutem,  et  communem  Ecclesia 
tuse  utilitatcm,  tota  deseruiat,  quemadmodum  nobis  praecepisti,  et  daturum 
te  rogantibus  poUicitus  es,  Amen. 

Post  hcec  canatur  Hymnus,  Grates  nunc  omnes  fyc. 

In  Confirmatione  pridem  signum  olei  adhiberi  consueuit,  uerum  quoniam 
hoc  signo  supcrsticiosissim^;  abusi  sunt,  et  apud  Christianos  non  tani  signa 
et  umbrae  Spiritualium  rcrum,  quam  res  et  ueritas  spectari  el  ualcre  debet, 
fiatisfuerit  in  ista  actione  Symbolum  impositionis  manuum,  quod  et  Apos- 
tolis  atq  ;  antiquioribus  Patribus  satisfuit. 

Vt  uero  Ceremonia  haec  maiore  grauitate  et  religionc,  et  uberiore  fructu, 
cum  puerorum,  turn  totius  Ecclesiae  peragatur.  Decani  cum  Visitatoribus 


V||B  APPENDIX. 

atit  Parochis  singtilarum  Ecclesiarum  talem  aliquem  locum  intemplis  ad 
istam  Ceremoniam  ministrandam  deligent,  unde  confessio  et  professio 
puerorum,  et  reliqua,  quae  cum  illis  agenda  sunt,  ^  tota  Ecclesia  clare 
exaudiri  et  intelligi  possint. 


ADDENDA,  &c. 


P.  99.  It  may  be  -worth  while  to  give  an  illustration  of  what  is  here 
referred  to.  Thus,  then,  we  find  Bishop  Hooper  quoted  as  an  opponent  of 
the  Calvinistic  view  of  election,  because  he  has  said  in  his  Preface  to  his 
"  Declaration  of  the  Ten  Commandments,"  that  "  The  cause  of  rejection  or 
damnation  is  sin  in  man,  which  will  not  hear,  neither  receive  the  promise 
of  the  Gospel."  Now  this  might  fairly  be  adduced  against  the  notion  that 
it  was  not  sin,  but  God's  decree,  that  caused  man's  damnation ;  but  it  does 
not  touch  the  question  of  the  cause  of  election  ;  and  in  the  context  of  this 
very  passage,  Bishop  Hooper  tells  us,  "The  cause  of  our  election  is  the 
mercy  of  God  in  Christ,  Rom.  ix.  Howbeit  he  that  will  be  partaker  of 
this  election  must  receive  the  promise  in  Christ  by  faith.  For  therefore  yre 
be  elected,  because  afterward  we  are  made  the  members  of  Christ.  Eph.  i.  j 
Rom  viii."  (Works  P.  S.  ed.  p.  264.)  That  is,  he  maintains  that  it  is 
God's  mercy,  not  foreseen  holiness,  that  is  the  cause  of  our  election.  Bishop 
Hooper's  views  have  been  similarly  misrepresented  on  other  points  by  giving 
extracts  from  his  writings,  adverse  to  certain  extreme  views  on  the  subject 
of  the  Divine  Decrees,  as  showing  hLs  adherence  to  what  is  now  called 
Arminian  doctrine.  But  I  must  content  myself  with  putting  the  reader  on 
his  guard  against  such  misconceptions  of  the  views  of  our  early  divines,  as 
it  would  occupy  considerable  space  to  notice  them  at  length. 

Pp.  119  and  282.  In  giving  the  names  of  the  Regius  Professors  of 
Divinity  at  Cambridge,  I  have  followed  Le  Neve  in  his  "  Fasti  Ecclesioo 
AnglicanfE,  1716,"  fol.,  (a  work  of  the  highest  reputation^  whose  list  is,  I 
undcr.'itand,  borne  out  by  the  University  Register.  John  Fox,  however,  in 
his  "  Acts  and  Monuments,"  (ed.  1.583,  p.  1966,)  tells  us,  that,  at  the  restora- 
tion of  the  bones  of  Bucer  and  Paul  Fagius  to  an  lionorabc  burial,  "  M. 
James  Pilkinton  the  Queencs  reader  of  the  Divinity  Lecture,  going  up  into 
the  pulpitc,  made  a  sermon  upon  the  iii.  Psalmc,"  &e.  His  case,  if  lie  is  to 
fie  added  to  the  list,  only  affords  further  evidence  of  the  correctness  of  the 
view  already  deduced  from  the  works  of  his  contemporaries  as  to  the 
theology  of  our  Church  at  that  period  ;  both  as  it  respects  its  general 
character,  and  its  nature  on  the  particular  subject  of  baptism. 

For  tlie  former,  the  following  passage  may  suffice. 

"  And  why  will  God  thus  save  them  ?  for  any  goodness  in  them,  which 
had  so  long  forgotten  him  and  his  house ;  or  for  their  good  works  who  had 
80  long  been  so  disobedient?  Noj  but  even  'because  I  have  cho.sen  thee, 


APPENDIX.  559 

itiith  the  Lotd.'  This  is  the  first  and  chiefcst  cause,  why  he  bestoweth  his 
goodness  upon  any  people ;  even  because  he  hath  chosen  them  in  Christ  afore 
the  world  wcui  made  :  and  for  this  cause  he  continueth  bestowing  his  blessing 

to  the  end,  v-pon  them  whom  he  hath  once  chosen 'I  have 

chosen  you,  and  ye  have  not  chosen  me.'  said  Clirist  to  his  disciples  and 
apostles.  And  as  he  thus  chose  them,  so  he  chooses  all  which  be  chosen: 
and  so  he  will  declare  his  free  grace,  love,  and  mercy,  to  all  which  be  his, 
freehjj  even  because  it  pleased  him  to  choose  them,  and  they  deserved  not  to 
be  chosen  of  him,  but  rather  to  be  cast  away  from  him."  (Expos,  updn 
'  Aggeus,  Ch.  2,  ver.  20-23.     Works,  P.  S.  ed.  pp.  194,  195.) 

For  the  latter  (if  any  is  necessary  after  the  passage  just  cited,)  we  may 
take  the  following  observations  on  the  Sacraments : — 

"Under  this  name  of  a  seal,  he  commendeth  unto  us  also  both  his 
outward  visible  Sacraments,  and  the  inward  grace  of  the  Holy  Ghost,  work- 
ing in  our  consciences  by  them.  St.  Paul  calleth  circumcision  (a  Sacrament 
of  the  old  law)  'the  seal  of  the  righteousness  of  faith:'  and  as  that  was  a 
seal  in  that  time  to  our  fathers  of  righteousness,  so  be  our  Sacraments  to 
us  in  these  days  seals  of  God's  promises  unto  us,  and  all  have  one  strength 
and  virtue.  The  Scripture  of  God  is  the  indenture  betwixt  God  and  us, 
wherein  is  contained  both  the  promises,  grace,  and  mercy,  that  God  offereth 
to  the  world  in  his  Son  Christ,  and  also  the  conditioas  which  he  requires 
to  be  fulfilled  in  our  behalf:  the  Sacraments  are  the  seals  set  to  his  inden- 
ture, to  strengthen  our  faith,  that  we  do  not  doubt.  For  as  it  is  not  enough 
to  write  the  conditions  of  a  bargain  in  an  indenture,  except  it  be  scaled; 
so  God  for  our  weakness  thought  it  not  sufiicient  to  make  us  promise  of  his 
blessings  in  writing  in  his  Scripture :  but  he  would  seal  it  with  his  own 
blood,  and  institute  his  Sacraments  as  seals  of  the  same  truth,  to  remain  to 
be  received  of  us  in  remembrance  of  him  and  strengthening  our  faith.^^ 
(lb.  p.  192.) 

P.  220.  I.  7.  The  necessity  of  consulting  the  works  of  our  early 
divines  to  ascertain  what  is  the  true  meaning  of  their  Formularies  (the 
principle  here  contended  for.)  is  thus  distinctly  acknowledged  by  Bishop 
Bethell :  "  Several  solutions  have  been  proposed  in  order  to  get  rid  of  this 
discordance  between  the  language  of  our  own  Church,  and  the  opinions  of 
some  Churchmen.  But  in  the  meantime  it  seems  to  have  been  forgotten,  that 
the  true  sense  of  tJiese  compositions  must  be  ascertained  by  investigating  their 
genealogy,  and  endeavouring  to  discover  the  opinions  of  their  compilers,  and 
the  principles  on  which  they  were  really  constructed.^'  (Bp.  Bethell's  Gen. 
View  of  doctr.  of  Regen.  in  Baptism.  4th  ed.  1845.  pp.  98,  99.) 


Notice  of  Archdeacon  Wilberforce's  Answer  to  the  preceding  Work, 

While  this  sheet  was  passing  through  the  press.  Archdeacon  Wilber- 
force's  Answer  to  the  preceding  Work  has  been  placed  in  my  hands.  It  is, 
of  course,  impossible  for  me  to  do  much  more  here  than  to  state  my  inten- 


560  APPENDIX. 

tion  of  replying  to  it  at  as  early  a  period  as  my  other  engagements  will 
permit.  I  avail  myself,  however,  of  the  opportunity  just  to  notice  one  or 
two,  out  of  several  like,  points,  which  have  struck  me  in  the  course  of  a 
rapid  glance  through  it.  The  Work  commences  with  as  singular  a  mistake 
as  can  easily  be  found.  Mr.  Scott  has  justly  stated,  that  "  the  question 
whether  spiritual  regeneration  is,  or  is  not,  inseparable  from  baptism," 
has  not  "  any  necessary  connexion  with  the  doctrines  of  absolute  predes- 
tination, and  indefectible  grace  j"  justly,  because  many  Arrainians  deny  that 
it  is.  But  this  assertion  the  Archdeacon  strangely  metamorphoses  into  an 
assertion,  that  "  the  theory  of  Calvin  and  the  doctrine  of  Baptismal  Grace 
are  not  so  practically  irreconcileable,  that  those  who  adhere  to  the  one  must 
forego  the  other;"  and  finding  that  my  Work  maintains  that  Calvinism  and 
the  doctrine  that  spiritual  regeneration  is  inseparable  from  baptism  are 
irreconcileable,  he  thus  concludes,  "Thus  does  he  [Mr.  Goode]  take  for 
granted,  as  the  very  basis  of  his  position,  that  which  Mr.  Scott  had  so 
emphatically  denied."  (pp.  2,  3.)  This  is  but  an  unpromising  commence- 
ment ;  especially  when  we  find  the  Archdeacon  himself  telling  us  in  p. 
179,  that  "  a  belief  that  any  gifts  of  grace  are  bestowed  where  there  is  no 
certainty  of  salvation,  is  inconsistent  with  the  fundamental  principles  of 
the  theory  of  Calvin;"  a  statement  which  of  itself  answers  a  considerable 
portion  of  his  volume,  and  is  a  stronger  statement  than  I  have  ever  made, 
or  |,hink  consistent  with  fact.  But  then  again,  towards  the  close  of  his 
W^ork,  in  direct  contradiction  to  this,  the  Archdeacon  spends  some  20  pages 
in  proving  that  certain  "Calvinists"  did  hold  the  doctrine  of  invariable 
spiritual  regeneration  in  infant  baptism,  referring  to  Davenant,  Ward,  and 
even  Usher  (!)  as  testifying  against  me,  concluding  in  triumph  that  "Mr. 
Goode  is  utterly  put  out  of  Court  by  his  own  witnesses."  (p.  292.)  Of 
course  the  Archdeacon  is  "  put  out  "  also,  at  the  same  time,  and  by  himself. 
And  the  Archdeacon's  triumph  will  be  very  short  with  one  who  consults 
the  writings  of  the  parties  he  has  named.  But  he  seems  to  have  no  idea  of 
the  essential  difference  of  their  views  from  his  own  system.  As  to  Usher, 
it  is  difficult  to  conceive  how  he  could  venture  to  name  him  for  such  a 
purpose.  The  view  of  Davenant,  as  stated  in  his  letter  to  Ward  (and  this 
is  what  the  Archdeacon  alludes  to)  every  reader  of  my  Work  knows  that  1 
have  given  fully,  and  I  think  I  have  sufficiently  shown  ifs  uselessness  for 
proving  what  the  Archdeacon  would  derive  from  it.  But  what  will  the 
reader  say  when  I  inform  him,  that  the  Archdeacon  actually  represents  the 
matter  as  if  I  had  concealed  it,  and  writes  thus,  "  The  reader  will  see 
that  on  these  facts  it  would  not  be  difficult  to  found  a  charge  of  disingenu- 
ous conduct  against  Mr.  Goode.  Why  not  tell  his  readers  plairily  the  purpose 
of  DavenanVs  letter  ?  Why  not  state  more  fully  the  sentiments  of  Dr. 
Ward,  &c."  (p.  272.)  And  he  then  takes  credit  for  not  implying  such  an 
imputation,  adding  a  note  of  reproof  for  my  speaking  of  the  disingenuous- 
ncss  of  the  Tractarian  party  !  And  in  several  passages  in  other  parts,  ho 
complains  as  if  I  liail  not  spoken  with  sufficient  respect  of  Archbishop 
Laurence,  &c.  I  certainly  am  not  aware  that  such  is  the  case.  The 
charge  again.st  tlie  Tractarian  party  is  too  well  founded  to  permit  me  to 


APPENDIX.  561 

withdraw  it.  But  one  thing  I  would  earnestly  press  upon  the  Archdeacon's 
attention,  that  before  he,  at  least,  indulges  in  criticism  of  this  kind,  he  must 
expunge  from  his  own  book  insinuations  that  his  opponents  use  expressions 
tohich  they  disbelieve^  and  promise  to  teach  a  system  which  they  intend  to 
ontradictj  fyc.  (p.  55,  6.)  when  he  well  knows,  that  they  believe  and  teach 
jrhat  in  their  minds  is  the  true  meaning  of  the  language  as  much  as  him- 
Belf.  Such  language  is  reprehensible  in  the  highest  degree,  but  neverthe- 
less but  too  common  in  the  mouths  of  many  of  those  who  think  with  him. 

In  p.  264,  I  find  the  following  statement, — "  He  finds  the  system  of 
Calvinism  not  only  in  Abbot  and  Downame,  but  in  Andrews  and  Hooker." 
(p.  264.)  The  fact  is  just  the  reverse  as  to  Andrews,  who  is  mentioned 
and  quoted  as  opposed  to  it.  (See  pp.  136,  137.) 

The  Archdeacon  informs  his  readers  that  Mr.  Goode  "  opens  his  histori- 
cal statements  with  the  startling  assertion  that  Peter  Lombard  is  on  his 
Bide,  and  that  in  the  blooming  period  of  the  Scholastic  philosophy  it  was 
an  open  question  whether  '  grace  was  always  conferred  upon  infants  in 
baptism,'  p.  52."  (p.  192.)  And  he  frequently  repeats  the  words,  as  if  the 
denial  was  as  to  any  grace  being  conferred.  Now  first,  I  particularly 
guard  myself  against  the  supposition  that  I  quote  Peter  Lombard  as  "on 
my  side; "  and  secondly,  the  Archdeacon  would  see  in  p.  38  of  Appendix, 
that  I  limited  the  word  "grace"  by  adding  "sanctifying/^  and  I  leave 
any  one  to  read  the  passages  I  have  quoted,  and  judge  for  himself  whether 
or  not  the  passages  I  have  given  from  Peter  Lombard  do  not  fully  bear 
out  what  I  have  said  respecting  them.  The  way  in  which  the  Archdea- 
con would  explain  these  passages  is  not  reconcileable  with  the  language 
used  in  them.  And  I  may  say  the  same  as  to  the  authorities  from  the 
Canon  Law  quoted  in  p.  52,  commented  upon  by  the  Archdeacon  in  pp. 
206.  206 ;  except  that  the  Archdeacon  is  perfectly  right  in  saying  that  I 
should  have  quoted  the  latter  as  the  Council  of  Vienne,  not  (as  I  called  it 
by  the  Latin  name)  Vienna.  The  Latin  names,  however,  are  frequently 
used  in  such  cases,  but  here  certainly  it  might  lead  to  a  mistake.  But  1 
shall  meet  the  observations  of  the  Archdeacon  on  these  passages  more  fully 
hereafter. 

I  shall  notice  now  but  one  more  point.  The  Archdeacon  is  of  course 
very  anxious  to  get  rid  of  the  argument  derived  from  the  Baptismal  Ser\-ice 
in  the  Cologne  Liturgy,  and  to  rescue  Archbishop  Laurence  from  the 
charge  of  making  a  mistake  about  it  or  the  views  of  its  author.  In  my 
humble  apprehension,  he  might  as  well  have  attempted  to  prove  that  two 
and  two  make  five.  The  fact  is  plain  and  undeniable.  Bucer  belonged  ta 
the  Reformed  party,  and  is  proved  to  have  held  views  inconsistent  with  the  ^ 
notion  of  invariable  spiritual  regeneration  in  Baptism,  and  he  drew  up  the 
Baptismal  Service  in  the  Cologne  Liturgy.  Consequently  that  Service  is 
at  least  open  to  an  interpctation  consistent  with  his  views.  The  fact  that 
Melancthon  gave  his  assent  to  the  Service  does  not  at  all  affect  the  argu- 
ment. The  Archdeacon's  anxiety,  however,  on  this  point,  has  led  him 
actually  to  deny  that  the  Abp.  "puts  down  Bucer  as  a  Lutheran,"  and 
even  to  go  so  far  as  to  say  that  the  charge  "  is  groimded  only  upon  the  fact 
36 


562  APPENDIX. 

that  Laurence  speaks  of  the  language  of  Herman's  Service  as  Lutheran." 
(p.  236.) !  !  I  leave  the  reader  to  judge  from  the  passages  I  have  quoted 
how  far  this  is  correct,     (p.  438,  439.) 

The  above  remarks  will  probably  show  the  reader  the  necessity  of 
caution  in  reading  the  Archdeacon's  Work.  A  more  extended  reply  I  must 
reserve  for  another  opportunity. 


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yet  100  copies. 

STANFORD  &  SWORDS,  139,  Broadway. 


CATALOGUE 


Abbott's  Young  Christian.    12mo.  75e. 
^-^—  Way  to  do  Good.    12mo.  75c. 
Abercrombie,  John,  Harmony  of  Faith,  &c.    50c. 
Adam,  Rev.  Thomas,  Private  Thoughts.     18mo.  38c. 
Adams,  Rev.  Wni.,  Mercy  to  Babes.     12mo.  63c. 
Addison's  Worlcs,  3  vols.    12mo.  $5,50. 
Advice  to  a  Young  Christian.     18mo.  37c. 
Aids  to  Reflection,  by  Coleridge.     12mo.  75c. 
Andrewes,  Bp.  Lancelot,  Devotions,rartot(«e(2ttton«. 

on  the  Passion.    18mo.  38c. 

A  Kempis,  Thomas,  Imitation  of  Christ,  varioug 

editions. 
Annalsof  thePoor,  by  Legb  Richmond.     18mo.50c. 
Apology  for  the  Bible,  by  Bp.  Watson.    18mo.  31c. 
^— ^  for  Apostolic  Order,  by  Hobart     50c. 
Anxious  Inquirer,  by  James.     I8mo.  38c. 
Apostles  and  Martyrs.     18rao.  38c. 
Apostolic  Fathers,  by  Wake.     8vo.  $1,50. 
Ashton,  Sir  Roland,  by  Miss  Sinclair.     12mo.  $1. 
Awake  thou  Sleeper,  by  Clark.     12mo.  75c. 
Alleine's  Alarm  and  Baxter's  Call.     18mo.  50c. 

Gospel  Promises.     18mo.  38c. 

Life  and  Letters.     ISmo.  75c. 

American   Church   History,   by  Bp.    Wilberforce. 

$1. 
Amy  Herbert,  by  Miss  Sewell.     12mo.  75c. 
Apostles' Doctrine  and  Fellowship,  by  Bp.  Ives.  50c. 
Arabia  Petrae  -and  the  East,  by  Stephens.    2  vols. 

$1,75. 

Ancient  and  Jlodern.    2  vols.  18mo.  90c. 

Arnold,  Thomas,  D.D.,  Rugby  School  Sermons.  75c. 

Life  and  Correspondence.     $2. 

Attractions  of  the  Cross.     12mo.  $1,25. 

Aged  Christian's  Companion.    8vo.  $2. 

Anglican  Ordination,  Essays  on.    $1. 

Adams,  the  three  Divine  Sisters,  Faith,  Hope,  and 

Charity.     75c. 
Authenticity  and  Inspiration  of  the  Bible.     88c. 
Barrow,  Dr.  Isaac,  On  the  Pope's  Supremacy.    8vo. 

$1,50. 

Whole  Works.     3  vols.  $5. 

Bailey,  Liturgy  compared  with  the  Bible.    $1,50. 
Barnes,  Rev.  Albert,  Notes  on  various  portions  of 

the  New  Testament     75c.  each. 
Bates,  W.,  Spiritual  Perfection  Unfolded.    $1. 
Baxter,  KIchard,  Saints'  Kvcrlastiag  Rest,  various 

editions. 

Call  to  the  Unconverted.    38c. 

Dying  Thoughts.     $1. 

Baptism,  Infant.     Jerram  and  Wall.     38c 

Rev.  W  Hodge-s.    50c. 

Rev.  W.  Hay.     31c. 

Edwards.    50c. 

Bicker.steth's  Treatise.     $1. 

Rev.  W.  Adams.     63c. 

Jackson,  Rev.  W.  M.    63c. 

.  Wall,  Rev.  W.    4  vols.  8vo.  $10. 

Bcasley,  Rev.  Dr.,  Search  for  Truth.     8vo.  $1,50. 

Bedell,  Rev.  Dr.,  Memoir  of.    $1. 

Beren's  Village  Sermons.     75c. 

Bernard  Leslie,  by  Gresley.    50c. 

Bede,  Venerable,  Eccles.  History.    $1,50. 


Berrian,  Rev.  Wm.,  D.D.,  Family  Prayer.    $1. 

Enter  into  thy  Closet.    75c. 

Devotions  for  the  Sick.    50c. 

Treatise  on  the  Sacrament.    38c. 

History  Trinity  Church,  N.  Y.    $2. 

Bickersteth's  Treatise  on  the  Lord's  Supper.    75c. 

Devout  Communicant.    38c. 

On  Prayer.    50c. 

Biddulph,  Rev.  Thos.,  Lectures  on  the  51st  Psalm. 
$L 

Course  of  Family  Prayer.    75c. 

Beveridge,  Bp.,  On  Public  Prayer,  &c.    63c. 

Sermons  on  the  Church.     75c. 

Private  Thoughts.    $L 

Bingham's  Antiquities,  new  edition.  2  vols,  im- 
perial 8vo.  $7,50. 

Blunt,  Rev.  Henry,  Lectures  on  the  Life  of  ChruL 
$1. 

Lectures  on  the  Life  of  St  Paul.    $1. 

on  Elisha.    7dc. 

Seven  Churches  in  Asia.     75c. 

Abraham  and  Jacob.    $1. 

on  the  Articles  and  St.  Peter.    $1. 

Sermons.     75c. 

Posthumous  Sermons.     50c. 

Commentary  on  Genesis.    $1. 

Exodus  and  Leviticus.     75c. 

Numbers  anil  Deuteronomy.    75c. 

Rev.  J.  J.,  History  of  the  Reformation.  75c. 

Coincidence  of  the  Old  and  New  Testaments. 

8vo.  $1^. 

Bonnet  Meditations  on  the  Lord's  Prayer.    50c. 

Family  at  Bethany.    50c. 

Bogatzy,  Golden  Treasury  for  the  Children  of 
God.    63c. 

Bolles,  Rev.  J.  A.,  The  Epit^copal  Church  Defended. 
38c. 

Bradley,  Rev.  Chas.,  Family  and  Parish  Sermons. 
2  vols,  in  one.    $2,50. 

the  same  separate.     $1,50. 

Browuell,  Bp.,  Commentary  on  the  Book  of  Com- 
mon Prayer.     $3. 

Religion  of  the  Heart    5  vols.  $3,50. 

Bowden,  Rev.  John,  D.D.,  on  Episcopacy.  2  vols. 
$1. 

Bo  wen,  Bp.  of  S.  C,  Sermons.    2  vols.  $4. 

Bridges,  Rev.  Cha.s.,  on  the  Ministry.     $2. 

on  Proverbs.     $2. 

on  the  119th  Psalm.     $1. 

Browning.  W.  S..  History  of  the  Hu-ruenots.     $1,50. 

Burkett,  Rev.  VV.,  on  the  New  Testament  2  vols. 
$4. 

Burnett  Bp.,  on  the  39  Articles.    $2. 

History  of  the  Reformation.    63c. 

Lives  of  Hall.  &.C.  &c.    3  vols.  $2,5a 

Burton,  Rev.  Dr.,  History  of  the  Church.    $1. 

Butler,  Bp.,  Analogy  of  Religion,  various  edUi»n». 

Book  of  the  Church,  by  Southey.    $1,50. 

the  same  abridged.    50c. 

of  Homilies,  complete  edition.    $2. 

Burder's  Village  Sermons.    $1,50. 

Oriental  Customs.    $2. 


-* 


CATALOGUE  OF  BOOKS 


$1. 


,    75c. 
75c. 


BiitlBrwortli's  Concoriiance.     8vo.  $1,50. 

Buds,  Bl.issoms,  and  Fruits  of  the  Church.     oOc. 

Bunyan,  Whole  Works.    2  vols.  $2,50. 

Pilgrim's  Progress,  various  editions. 

Jerusalem  Sinner  Saved.     C3c. 

Believer,  the,  by  Rev.  Hugh  White.     50c. 
Bucliimiin,   Rev.   Claudius,    Memoir  of,   with   his 

Chri.stian  Researclie.H.     50c. 
Calraet,  Dictionary  of  the  Holy  Bihle.     8vo.  $4. 
Campbell,  Dissertation  on  the  Miracles.    $1,50. 
Canons  of  the  Councils,  by  Hammond.    $1. 

and  Constitutioiut. 

Carmichael,  Rev.  Dr.,  the  Early  Christian  Fathers. 

liinio.  $1,25. 
Cary,  Kev.  II.,  Testimonies  of  the  Fathers  of  the 

first  four  Centuries.     $2,00. 
Catechism,  Lectures  on  the,  by  Archbp.    Seeker. 

75e. 
Illustrations  of  the,  edited  by  Rer.  M.  W. 

Spear.     I8ino.  38c. 
Catholic,  the  True,  no  Romanist,  by  Rev.  W.  H. 

Oilenhcimer.     25c. 
Cave,  Rev.  Wm.,  Lives  of  the  Apostles.     2  vols.  $2. 
Cecil,  Rev.  Rich.,  Whole  Works.     3  vols.  $2,50. 

Remains  of.     75c. 

Frifiiully  Visitto  tiiellouseof  Mourning.  18c. 

Memoirs  of  Newton.     38c. 

Chapin,  Rev.  A.,  Priniilivo  Church.     $1. 

-: Puritanism  not  genuine  Protestantism.     50c. 

Cliapmiiii,  Rev.  Dr.,  Sermons  on  the  Church.     $1. 
Chillin^fworth's  Religion  of  the  Protestants.     $1,25. 
Christian  Retirement.     63c. 

Ornaments  and  tlie  Spiritof  the  Church.  50c. 

Jlemoirs  of  Eminent  Females.    75c. 

Manual,  by  Bp.  Hobart.    t)3e. 

Church  Universal,  by  Rcr.  Dr.  Stone.    $1. 
Churchman  Armed,  by  Palmer  and  Hobart, 
Churi;liv.omen  of  the  17th  Century.    50c. 
Churton,  Rev.  E.,  the  Early  English  Church 
Clark,  Rprv.  J.  A.,  D.D.,  Pastor's  Testimony. 

Walk  about  Zion.     75c. 

Young  Di.sciple.     88c. 

• —  Gathered  Fragments.     $L 

AwaUe  thou  Sleeper.     75c. 

(iloanings  by  the  Way.     75c. 

Rev.  W.  A.,  D.D.,  The  Steward's  Reckoning. 

50(!. 

Rnv.  Samuel,  D.D.,  Scripture  Promises.  38c. 

Clement  olRome,  by  Mrs.  Cox.    50c. 

Coit,  Rev.  Dr.,  Puritanism,  or  the  Church's  Defence 
against  its  Aspersions.     $1,25. 

Contributions  of  American  History,  by  Rev.  Dr. 
Hawks.  Vol.  1.,  Virginia.  $2.  Vol.  2.,  Mary- 
land. J.-2. 

Collossians,  Lectures  on  the,  by  Bp.  Wilson.    $1. 

Christian  Morals,  by  Professor  Sewell.     50c. 

Churnock  on  Divine  Providence.     75c. 

Chri-t  onr  Example,  by  Mrs.  Fry.     75c. 

our  Law,  l.y  Mrs.  Fry.     75c. 

Christ  on  tlio  Cross,  by  Sloven.son.    $1. 

Cliriiimas  Holidays  in  Rome,  by  Dr.  Kip. 

Christian  ProfcsSor,  l)y  James.     63c. 

Experionce.     03c. 

Church,  by  Rev.  W.  D.  Wilson.     75c. 

Sabbath,  by  Rev.  Dr.  Stone.     50c. 

Anti<|uitios,  abriiigcd  from  Bin^'hum,  by  Dr. 

Henry.     $1. 

Philos.iplii-r.  by  Dr.  Dick.    75c. 

Ifivlructcil,  by  Rev.  J.  A.  Spencer.    $L 

Chriftiiiiiity,  History  of,  by  Milman.     |1,75. 

EviJnnces  of,  by  Bp.  Mcllvniue.     $1. 

CouiiciW  for  tUe  Impenitent.    50c. 

Colcc,  Rev.  r.lisha,  on  God's  Sovreignty.    75c. 

Cnnf';«ki<ias  '^f  St.  Augustine.    75c. 

Cmike,  Dr.  J.  E.,  Presbyterian  Ordination  Invalid. 

50c. 
Cnrre.ipondciice  of  Jebb  and  Knox.    2  vols.  $2,50. 
Cotterill's  Family  Prayers.    50c. 
Coxe,  Rev.  A.  C,  Christian  Ballads.     75c. 
Cro'iWRll,  Rev.  Dr.,  Family  Prayers.     75c. 
Crudoii's  Concordance,  various  edition$. 
Cuiiiiiucham,  R>-v.  J.  W.,  Sermons.    |1. 

World  without  Souls.     38c. 

Church  of  God,  by  Rev.  R.  W.  Evan*.    38e. 
Charles  Lever,  by  Gresley.    75c. 
Cleineot,  Epistles  of,  by  Cbevetier.    50c. 


$1. 


Comfort  in  Affliction,  by  Buchanan.   .50c. 
Companion  to  the  Altar,  by  Bp.  Hobart.     50c. 
Complete  Duty  of  Man,  by  Venn.     75c. 
Contributions  of  Q.  Q.,  by  Jane  Taylor.     75c. 
Correspondence  of  W.  Wilberforee,  Esq.    2  vols 

$1,50 
Country  Parson,  and  other  Poems,  by  Herbert.    $1. 
Crook  in  the  Lot,  by  Boston^38c. 
Charlotte  EJizabeth's  Works.     3  vols.  $6. 
Christian  Year,  by  Keble.     $1. 
Churchmans  Manual,  by  Rev.  Dr.  Dorr.     75c. 
Conversations  on  tlio  Parables,  by  Lord  Stanley. 

38c. 
Catholic  Doctrine  of  the  Trinity,  by  Jones  of  Nay- 
land.     50c. 
Christ's  Warning  to  the  Churches.     38c. 
Churchman,  the  Reasons  for  his  Faith  and  Prac- 
tice.    7.'Jc. 
Chevelier,  Rev.  Temple,  Translation  of  the  Epistles 

of  Clement,  Polycarp,  and  Ignatius.     50c. 
Christian  Contemplated,  by  Rev.  W.  Jay.     50c. 
Commentary  on  the  Psalms,  by  Bp.  Home.     $2. 
Christian  Life,  by  the  author  of  Way  Marks.    38c. 
Daily  Scripture  Readings,  by  Mrs.  Fry.     75c. 
Dead  in  Christ,  by  Rev.  Dr.  McCullough.     50c. 
Davidson,  D.,  Connexion  of   Sacred  and  Profane 

History.     2  vols.  $2,25. 
Death  of  the  Righteous,  bv  Placelte.     50c. 
Dehon.  Bishop  of  S.  C,  Life,  by  Gadsden.    $1,50. 

Sermons  on  Confirmation.     18c. 

Denominations,  Book  of  The,  of  all  the  Sects  of 
Christendom.     $1,50. 

Dick,  Rev.  Thomas,  Complete  Works.     $2. 

Divine  History  of  the  Church,  by  Fysh,  edited  by 
Rov.  R.  Newton,  (Pa.)     $1. 

Doane,  Bp.,  Horoe  Catecheticse.     50c. 

Doctrine  of  the  Cross,  a  Memorial  of  an  humble 
follower  of  Christ.     50c. 

Doddridge,  Dr.  Philip,  Family  Expositor.    $2,75. 

Rise  and  Progress  of  Religion  in  the  Soul. 

50c. 

Dodswortb,  Rev.  W.,  on  Romanism  and  Dissent.  50c. 

on  the  Lord's  Supper.    50c. 

Dorr,  Rev.  Dr.,  the  Churchman's  Manual.   75c. 

Recognition  of  Friends.     25c. 

on  the  Holy  Communion.     38c. 

History  of  a  Pocket  Prayer  Book.     38c. 

Drellincourt  on  Death.     $1. 

Duflie,  Rev.  C.  R.,  Sermons.    2  vols.  2,50. 

Sermons  to  Children.     38c. 

Devout  Churchman's  Companion.     50c. 

Duy,  Rev.  Samuel,  Sermons  and  Remains.     $1. 

Dyer,  Rev.  Palmer,  on  the  Church.     25c. 

Devotions  for  the  Sick,  i>y  Dr.  Bronson.    50c. 

Devotion,  Practice  of  "True,  by  Nelson.    38c. 

Dark  River,  the,  an  Allegory.     50c. 

D'Aubigne's  Reformation.     4  vols.  $1,50. 

Dictionary  of  the  Church,  by  Staunton.     $1. 

Disce  Mori,  by  Christopher  Suiton,  D.D.  -  $1. 

Disce  Vivero,  by  Christopher  Sutton,  D.D.     $1. 

Double  Witness  of  the  Clinrch,  by  Dr.  Kip.     75c. 

Dixon  and  Smith  on  the  Catechism.    38c. 

Daily  Scripture  Readings,  by  Dr.  Chalmers.  3  vols. 
$3. 

Deists,  Leslie's  Short  and  Easy  Method  with,  Sec. 
fvV<. 

Duncan,  Rev.  H.,  Cottage  Fireside.     50c. 

East,  Rov.  John,  My  Saviour,  or  MetJitatioDS  on  the 
Names  and  Titles  of  Christ.     .50c. 

Peace   in  Believing,  or  a  Memorial  of  liis 

Wife.    50c. 

Ea.stburn,  Bp.,  Lectures  on  Philippians.    75c. 

Edgar,  R<»v.  Samuel,  the  Variation.i  of  Popery.  $4. 

English  Martyrs,  by  Charlotte  Elizabeth.     50c. 

English  Churchwomen  of  the  17th  century.    50c. 

Elijah  the  Tishbitn,  by  Krummacher.     50c. 

Essays  on  Anglican  Ordination.    $1, 

Episcopacy  Exhmined,  (Onderdonk  and  Barnes.) 
50c. 

Collections  of  Essays  on.    50c. 

Episcopal  'Practs,  of  the  Diocese  of  Mass.    1  vol. 
7.5c.  ''• 

Eusebias'  Eccle.  History,  by  Cruse.    $2. 

Evans,  Discourses  on  Christian  Temper.    $3,50. 

Evidences  of   Christianity,    by  Watson,   LesliSi' 
Paley,  &.c.     I  vol.  75c. 


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K-.irly  Eiipliuli  Cliurcji,  by  Greslcy.    75c. 
EviJi-iice  of  Prophocy,  by  Dr.  Keitii.     75c. 
Eiii'i-  into  l!iy  Closet,  by  Dr.  Bnrrian.    75c. 
Eiiiiuaiiiiol  on  tlin  Cro>.s  unil  in  tlie  Unrilen.    63c. 
Enijil^li  Rpfoi-Dialion,  l)y  Sppncer.     50c. 
Episcopacy  Asserted  and  Muintaiucd,  by  Jeremy 

'J'aylor.     $1. 
Essays  on  Clirislian  jHorals,  by  Foster.     50c. 
on  Dfcisiou  of  Character,  by  Foster.     50c. 

-  --  on  Morality,  by  Dinion.     50c. 
Evidcncos  of  Chrislianitv,  by  Bp.  Mcllvaine.    $1. 

Bp.  Wilton.    2  vols.  $1,50.      . 

Episcopal  Mannal,  by  tlio  late  Dr.  Wiltner.     $1. 
F.divards,  Rev.  Dr.,  on  the  AfTi'Ctions.     63c. 
on  Redemption.    63e, 

Falier,  Rev.  Geor^o  Stanley,  on  Election.     $t,75. 

on  Roinani>m.    $1. 

on  Trinitnriani.'ni.     2  vols.  §3,50. 

on  Primitive  Sacrificn.     $1.75. 

Fanaticism,  hy  the  author  of  Natural  History  of 

Knthus^iasni.     75c. 
Fcslivals  and  Fasts,  by  Bp.  Hobart.     75c. 
Feni'loii's  Pious  Thou<;hts.     50c. 

Reflections.     50c. 

Fewell,  a  series  of  Essays,  by  Rev.  \V.  Adams.   75c. 

Family  al  Bethany.    50c. 

Family  and  Parish  Sermons,  by  Bradley.     $2,50. 

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Female  Martyrs,  by  Charlotte  Elizabeth.    50c. 
Forest  of  Ardcn,  by  Gresley.    50c. 
Foster,  John,   Essays   on   Decision   of  Character, 

<tc.     88e. 
Christian  Morals.    50c. 

Life  and  Letters,  by  Roland.    $1,75. 

Fleetwood's  Life  of  Christ.     $2,50. 

Fox's  Book  of  Martyrs,  from  $1  upwards. 
Fry,  Mrs.  Elizabeth,  Life,  by  Timpson.    75c. 
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Fowler,  Rev.  Andrew,  on  the  Common  Prayer.   63c. 

on  the  Articles.     50c. 

Lessonsof  the  Church.     75c. 

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Great  Commandment.     75c. 

Sabbath  Blusings.    50c. 

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Philosophy  of,  by  Dick.     50c. 

Recosiiition  of  Friends  in,  bv  Dr.  Dorr.  2.5c. 

Do.  do.   by  Rcv.'j.  J.  Kurr.    50c. 

Flavcl's  Method  of  Grace.     '75c. 

Foiir.tain  of  Life.     75c. 

on  Keeping  tho  Heart.    38c. 

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(rardcncr's  Msmoirs  of  Christian  Female.*.     75c. 

(iardiiier.  Col.,  Li!e  of,  by  Dr.  Doddridge.     36c. 

Gertrude,  by  Miss  Sewell.     "I'tc. 

(lasto'i.  Rev.  11.,  Scripture  Collections  in  the  form 
of  u  Concordance.     Svo.  $2. 

Gastrell,  Bp.,  Christian  Institutes.    $1. 

Gibs.in,  Bp.,  Pastoral  J.etfers.     50c. 

Gilpin's  Lives  of  tlio  Fathers.     75c. 

Goode,    Rev.    VVm.,   Divine    Rule   of   Faith    and 
Practice.    2  vols.  $3. 

the  Bettor  Covenant.     63c. 

Golden  Trcamrv.  bv  Boa-atzy. ,  63c. 

Gol.lcu  Censer,  "by  X)r.  Fuller,    fl. 

(Jnode,  Dr.,  Book  of  Nature.     $1,25. 

Good  Samaritan,  or  the  Sick  Man's  Friend.     50c. 

Godolphiii,  Mrs.,  Life  of,  by  Evelyn.     50c. 

Gethsemane  and  Calvary,  by  Blake.     50c. 

Gaussesi  on  Plenary  Inspiration  of  the  Scriptures. 
75c. 

Gcofraphy  l!ibV,  by  Kennedy.     .50c. 

Graliam.  Mrs,  Isabcjl.i,  Memoir  of.    ir>c. 

Miss  Mary  Jane,  Memoir  of.     75c. 

_ Te.-^t  of  Truth.    38c. 

Free :iess  of  Grace.     37c. 

Gray  and  Percey'a  Key  to  the  Old  and  New  Tes- 
tament.    $2. 

Gre::orv,  Dr.  Olinthus,  Letters  on  the  EvideDcea. 
$1,50. 

Gresley,  Rev.  W.,  on  Preaching.    $1,25. 


Gresley,  Portrait  of  an  English  Churcbmao.    75c. 

Bi>rnard  Leslie.     50c. 

Forest  of  Arilen.     50c. 

Seijre  of  LitcliGelil.    50c. 

Church  Claverins.     38c. 

Charles  Lever.     50c. 

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J.  McVickar,  D.U.    2  vols.  $2,50. 

Memoir  of  his  Life.     50c. 

Griswold,  Bp.,  of  Mass.,  Memoirof  his  Life  by  Rev. 
Dr.  Stone.    $2. 

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Palcy,  Win.,  D  D.,  Works  complete.     I  vol.  $2. 

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— —  Horie  Paulina.     75c  | 

Palmer,   Rer.   Wm.,  Treatiso  on   the  Churcb  of 

Christ.    2  vols.  $5. 
——  Compeiidious  Ecclesiastical  History.    50c 

Letters  to  Wiseman.     $1. 

Parables  of  our  Blessed  Saviour,  Conversations  oa, 

by  Lord  Sunley.    38c. 
——  Expositions  of,  by  Trench.    $1,75. 
Pascal's  Thoughts  on  Religion.    $1. 


CATALOGUE  OF  BOOKS 


Pastor's  Testimony,  liy  Rnv.  Dr.  CVirk.     75c. 
Pastoral  Letters  of  tlio  House  of  Bishops.     75c. 
Pcar.sou,  Bp.,  E.xposilinii  of  tlin  Creed.     $2. 
Perfect  Peace,  Memorials  of  Howell.     38c. 
PerraiizabuloR,  or  tlie  Lost  Cluircli  Found.     75c. 
Philip,  Rev.llobt.,  Devotional  Guides.  2  vols.  $1,50. 
Pike,  Rev.  J.  G.,  Guide  to  Young  Disciples.     50c. 

Persuasives  to  Early  Piety.     50c. 

Religion  and  Eternal  Life.     38c. 

Pilgrim's  Progress,  various  editions,  from  30  cents 

to  $5. 
Plain  Sermons.    2  vols.  $1,50. 
Pliilosophy  of  the  Plan  of  Salvalion.     75c. 
Pocket  Prayer  Book,  History  of,  by  Dr.  Dorr.     38c. 
Popcrv,  Historv  of     $2. 
Porteiis,  Bp.,  Whole  Works.     6  vols.  $9^ 

Lectures  on  St.  .Matthew.     75c. 

Evidences  of  Christianity.     38c. 

Portraiture  of  a  Chrjslian  Gentleman.     38c. 

of  an  English  Churchman.     75c. 

Fostliumous  Records  of  a  London  Clergyman.  $1,50. 
Practice  of  Chri.^tiau  Graces,  taken  from  the  Whole 

Duty  of  Man.     75c. 
Prayer  Book,  a  Key  to  the,  by  Whythead. 

Commentary  on,  by  Bp.  Browuell.     $3. 

E.icposiiioii  of,  by  Rev.  A.  Fowler.     63c. 

Philosophy  of  Religion,  by  Dr.  Dick,  50  and  75c. 
Prayer8_  of  the  Churcli,   arranged    by  Rev.   Rich. 
Newton,  of  Pa.     38c. 

being  Reflections  ou  the  Liturgy,  &c.  &c., 

by  Rev.  Joseph  R.  Walker.     75c. 
Proverbs,  an  E.vposition  of  the  Book  of,  by  Rev. 

Ch  irle.s  Bridges.     $2. 
Patrick,  Bp.,  Di.^coursc  on  Prayer.     7oc. 

The  Heart's  Ease,     75c. 

Parable  of  the  Pilgrim.     50c. 

Book  for  Beginners.     30c. 

Pr.5Ciou»ness  of  Christ,  by  Thomson.    38c. 
Personal  Recollections,  by  Charlotte  Elizabeth.  50c. 
Principalities  and  Powers,  by  Charlotte  Elizabeth. 

50c. 
Profession  is  not  Principle.     38c. 
Protectant  Jesuitism,  by  a  Protestant.     75c. 
Proverbial  Philosophy,  by  Tupper.     50  and  75c. 
Polynesian  Researches,  by  Rev.  W.  Elli.s.  4  vols.  $2. 
Poor  Mau'.'i  Morning  Portion,  by  Rev.  R.  Hawker, 
75c. 

Evening  Portion,  by  Rev.R.  Hawker.     75c. 

Pniitanisni,  History  of,  by  Rev.  Dr.  Coit.     $1,25. 

Not  Genuine  Protestanlisin,  by  Rev.  A.  B. 

Chapin.     .5yc. 
Philip,    Rev.  Robt.,    the   Ladies'   Closet   Library. 
4  vols.  $2. 

Rugby  Sermons,  by  Dr.  Arnold.     75c. 

RanUe's  History  of  the  Popes.  $2. 
History  of  Reformation.     $1. 

Ratrnm  on  the  Body  and  Blood  of  Christ.  50c. 

Rausli.  F.  A.,  Phycology,  or  a  view  of  the  Human 
Soul.    $1,50. 

Records  of  a  London  Clergyman.     $1. 

of  a  Good  3Iuu'e  Life,  by  Rev.  C.  B.Taylcr. 

75c. 

Koign  of  Grace,  by  Dr.  Booth.     75c. 

Religion  lis  seen  through  the  Church.   50c 

— of  the  Heart  and  Life,  by  Bishop  Browuell. 

SvoU.     $3,50. 

Religious  Tracts  of  the  Mass.  Diocesan  Tract  So- 
ciety, 1vol.  75c. 

Prot.  Epis.  Tract  Society.    Cvols.     $3. 

Sponsor's  Gift,  (in  Press.) 

Richardson,  Rev.  N.  H.      Churchman's   Profession 
of  lii.1  Faith  and  Practice.     75c. 

Reasons  Why  I  um  a  Churchman.     8c. 

-^j Reasons  Why  I  am  not  u  Papist.     12c. 

Evidences  of  Christianity.     38c. 

Richmond,  Kev.  Legh,  Memoir  of,  by  Grimshawe. 
75c. 

Anp^ls  of  the  Poor.     50c. 

Don.  Stic  Portraiture.    75c. 

Robinsoh.  Kev.  E.,  Edition  of  Calmet's  Bible  Dic- 
tionary.   $4. 

snmn  work  abridged.     $1. 

Biblical  Researches  in  Palestine.  3vol».  fO. 

Rev.  Tlios.,  Scripture  Characters.  4vol8.  $3. 

Rom.'iioe,  Rev.  Wm.,  Life,  Walk  auU  Triumph  of 
1  aith.    75c. 


Koiiiaine's  Letters.     75c. 

Roman  Catholic  Controversy,  M.  B.  and  Quero. 

50c. 
Roscoe's   Life   and  Pontificate  of  Leo  X.     2vols. 

|2,;;o. 

P.otberani's  Essay  on  Faith.    50c. 

Russell's  Letters  on  the  Gospel.  2vols.     $1. 

Revivalism  in  the  Church,  by  a  Presbyter  of  Conn. 
19c. 

Rectory  of  Valchead,  by  Evans.     50c. 

Rc.'orniatiou,  History  of,  by  Burnett.  3vols.  $2,50. 
do.  do.         by  Bp,  Short.     $l,.'iO. 

do.  do       by  Rev.  J.  .'V.  Spencer.  50c. 

do.  do.      by  Blunt.     75c. 

do.  do.      by  Rntledge.     $1. 

Reformers  before  the  Reformation,  by  Bonecliase. 
50c. 

Rnlisrio  Medici,  by  Sir  Thos.  Browne.    7^. 

Reliffious  Denominations,  by  Evans.     38c. 

Reminiscences,  by  Bp.  Chase.  2  vols.     $4. 

Ueply  toMilncr's  End  of  Controversy.     75c. 

Rise  and  Progress  of  Religion  in  the  Soul,  by  Dod- 
dridge.    50c. 

Recognition  of  Friends  in  another  World,  by  Rev 
Dr.  Dorr.     25c. 

by  Kev.  J.  J.  Kerr.     50c. 

Remains  and  Sermons  of  the  Rev.  Wm.  Jackson. 
$1,50. 

Roxabel,  by  Mrs.  Sherwood.     3vo!s.    §1,25. 

Ruiledge's  Family  Altar.     50c. 

Roland  Hill's  Village  Dialogues.    2vols.     $1,50. 

Life,  by  Sidney      $1. 

Religious  Consolation  for  Mourners.     50c. 

Retrospect,  The,  or  Providential  Mercies.     50c. 

Religion  of  the  VVorld,  by  Lady  Colquhoun.     38c. 

Sabbath  Musings,  by  Mrs.  Fry.     50c. 

Sacra  Privata,  by  Bp.  Wilson,  full  edition.    $1. 

various  smaller  editions. 

Sacramental  E.xercises,  by  Earl.    38c. 

Sacred  Mountains,  by  Hea<lly.     $1,25. 

.Saints'  Everlasting  Rest,  by  Ba.xter.     50c. 

Sanderson,  Bp.,  Sermons.  2vols.  8vo.  $3,50. 

Saturday  Evening,  by  Professor  Taylor.    75c. 

.'scenes  in  our  Parish,  (in  press). 

Scott,  Rev.  Thomas,  Sermons.  8vo.  51.50. 

Saurin's  Sermons.  2vol.s.  $3,50. 

Rev.  John,  The  Christian  Life.  Editions  in 

folio  and8vo. 

Scongal,  Life  of  God  in  the  Soul  of  Man,  and  other 
works.  50c. 

Scripture  Text  Book,  a  view  of  the  Evidences,  &c. 

&c.    33c. 
History  Old  and  New  Testament,  by  How- 
ard. 2vols.  $1. 

Serle,  Ambrose,  Home  Solitare.  $2„'')0. 
Christian  Remembrancer.  1T>c. 


Seeker,  Archbishop,  Lectures  on  the  Church  Cate- 
chism. 75c. 

Sermons  on  Popery.     25c. 


Sewell,  Rev.  Wni.,Chri.'?tian  Morals.     .'Oc 

F.\  idenccH.  $1. 

Han  ke.-stono,  2vols.  $1,.50. 


Scott,   Rev.  Thomas,   Commentary  on   the   Bible. 

various  edition*  from  $.5,00,  upwards. 

Memoirs,  Letters,  &c.     75c. 

Sermons.     $1,50. 

Scripture  Help,  by  Bickersteth.     50c.  and  $1. 
Smith,  Rev.  J.  Pye,  Scripture  and  Geology.    $1. 
South  Soa  Missions,  Conversations  on.  2vols.  "5c. 
Songs  in  the  Nik'ht,  for  the  Afflicted.     75c. 
.Spencer's  (Thos.),  .Appeals  lo  the  Heart.    50c. 
Spiritual  Christianity,  by  Prof.  Taylor.  750. 

= Despoti-m,  by  do.         75c. 

.Scenes  in  the  Life  of  the  Saviour.     $3. 

Lives  of  the  Apostles.     $.'J. 

Lives  of  the  Patriarchs.     $3. 

Scliroeder's  Shores  of  the  Medilcrrnuean.    2  vols. 

$1,75. 
Scripture  Readers'  Guide,  by  Mrs.  Fry.     'JOc. 
Sears'  Bible  Biography.     $2,50. 

History  of  the  Bible.    $3. 

Selections  from  the  Works  of  Fenelon,  by  a  Lady. 

$1. 
Self-Discipline,  by  Bnrder.    38c. 
Serious  Call  to  a  Devout  and  Holy  Life,  by  Rev. 

W.Lnw.    75c/ 


FOR  PARISH  AND  FAMILY  LIBRARIES. 


Serious  Cnll,  by  Rich.  Baxter.     33c. 

Select  Works  of  Veuu,  Jamesi,  Philip,  Wilson,  and 

Jay.     $1,50. 
Sel'-rtioiLs  iVom   Hall,  Taylor,  Fuller,   and   Basil 

Montacrue.     73c. 
S.-^well,  Miss,  Amy  Herbert.    75c. 

I.aneton  Parsonage.     2  vols.  $1,50. 

.MurL'aret  Perceval.     2  vols.  $1,50. 

(lertrude.    75c. 

Shadow  of  the  Cross,  and  Distant  Hills.     $1. 
Sherlock,  Rev.  Rich.,  the  Practical  Christian.    75c. 

on  Providence,    $1,25. 

on  Death.     $1. 

on  JudLfment.    $1,25. 

on  Rcll!;ious  .Assemblies.    50c. 

Sheruood,  Mrs.,  Stories  on  the  Church  Catechism. 

75i'. 
Infant's  Proifress.     38c. 

Roxahel.     3  vols.  $1,25. 

Short,  B)).  History  of  the  Church.    $1,50. 

What  is  Christianity.     38c. 

Simeon,  Rev.  Charles,  Life,  by  Dr.  Carus.     $2. 

Sermons  on  the  Spirit.     38c. 

Revision  of  Jenk's  Devotions.    50c. 

Excellence  of  the  Liturgy.    25c. 

Steps  to  the  Altar,  by  a  Pari.sh  Priest.     38c. 

Stainmctz,  Rev.  A.,  History  of  the  Jesuits.  2  vols. 
$3. 

Skinner,  Bp.,  Truth  and  Order  Vindicated.    $1. 
N.B.    This  is  one  of  the  ablest  works  on  the 
Church  in  our  langua^re. 

Slater's  Original  Draft  of  the  Primitive  Church.  75c. 

Sleigh,  W.  W.,  The  Christian's  Defensive  Diction- 
ary.   75c. 

Smcdinv,  Rev.  E.,  The  Reformed  Religion  in 
France.  3  vols.    $1,13. 

Smith,  Rev.  Hugh,  D.D..  The  Heart  in  its  State  by 
Nature  and  as  Renewed  by  Grace.    50c. 

Rev.  Wui.,  The  Dome.stic  Altar.     $1. 

Southey,  Robert,  The  Book  of  the  Church,  2  vols. 

$4. 

_ Another  Edition.    $1,50. 

Abridged.     63c. 

Life  of  Wesley,  2  vols.  $i 

Southiate,  Bp..  Tour  through  Armenia,  Persia,  &c., 
2  vols.  $i 

Visit  to  the  Syrian  Churches.     $1. 

Sparrow,  Dr.,   Rationale  of  the  Book  of  Common 

Prayer.    $1.25. 
Spencfr,  Rev.  J.  A.,  TJlio  Christian  Instructed.     $1. 

Hi.slory  of  the  Reformation.     50c. 

Spinckos.  Rev.  N.,  Churchman's  Companion.     75c. 
Spiritual  D.'spotism,  by  Profe.s^or  Taylor     75c. 
St.  AuTustine,  Conversion  and  Labours  of.    38c. 

Confessions  of.     75c. 

Stack,  Rev.  R.,  Lectures  on  the  Acts.    75c. 

Stanford,  Rov.  John,  D.D.,  A?ed  Christian's  Com- 
panion, with  Memoir,  by  Rev.  Dr.  Upfold.  $2. 
vStanley,  Lord.  Conversations  on  the  Parables.    38c. 

Staunton,  Rev.  Wm.,  Dictionary  of  the  Church.    $1 

Stephens,  John  L.,  Visit  to  Arabia  Petrea,  and  the 
Holy  Land.  2  vols.  $1,75. 

Stevenson,  Rev.  John,  Christ  on  the  Cross,  an  ex- 
position of  the  22d  Psalm.    $1. 

The  Lord  our  Shepherd,  an  Exposition  of 

the  03d  Psalm.    75c. 

Stewart,  Rev.  C.  S.,  Voyage  to  the  Sandwich  Islands. 

$1. 
Stone,  Rev.  J.  S.,  D.D.,  The  Church  Universal, 

Series  of  Discourses.     $1. 

Mysteries  Opened,  or  Scriptural  Views  of 

th^^  Sicrament     $1. 

Lectures  on  the  Sabbath.    50c. 

LileofBp.  Oris  wold.     $2. 

Life  of  Rev.  J.imes  Milnor,  D.D.    $1,50. 

Sturm.  Rev.  C.  C,  Reflections  on  the  Works  of  God 

$1,50. 

Oil  the  Snffcrincs  of  Chri-st.    $1,50. 

Morning  Devotions.    $1,25. 

Eveninz  Devotions.    $1,25. 

Sufferinss  of  Christ,  by  a  Layman.    75c. 
Sumner,  Archb)).,  Evidences  of  Christianity.    75c. 

Exposition  of  Matthew  aud  Mark.    $1. 

On  .\postolic  Preaching.    50c. 

Sunday  School  Teacher's  Companion.    31c. 
Sutton,  Christopher,  D.D.,  Dici  Viviro.    $1. 


Sutto;i,   Dici  Mori.    $1. 

■•  On  the  Sacrament.    $1. 
Swartz,  C.  F.,  Memoirs,  and  Missiinary  Labours, 

by  Pearfon.     $1. 
Tale  of  the  Hu;fuenots,  o'dited  by  Dr.  Hawks.    75c. 
Taylor,  Jane,  Memoir  and  Correspondence.    75c. 

Whole  Works.  5  vols.    $3. 

Tayler,  Rev.C.  B.,Lady  Marv,  or  not  of  the  World. 
75c. 

Records  of  a  Good  Man's  Life.    75c. 

Margaret,  or  the  Pearl.     75c. 

Mark  Wilton,  or  the  Merchant's  Clerk.  75c 

Thankfulni?ss.     63c. 

Mrs.,  Memoir  of,  by  Rev.  Lott  Jones.    75c. 

Taylor,  Bishop,  Holy  Living  aud  Dying.  50c.,  75c., 
and  $1. 

The  Sacred  Order  of  Episcopacy.    $1. 

The  Golden  Grove.    50c 

Sermons.  $2,50. 

— ' Life  of,  by  Bp.,  Heber.    75c. 

Liberty  of  Prophe.syins.    $2. 

Theodorel's  Ecclesiastical  History.    $2,25. 
Tholock's  Exposition  of  Romans.    .$2. 

Thomas  a  Kempis,  various  editions,  from  50c  ,  to  $5. 

Thomuson,  Rev.  T.,  Memoir  and  Missionary  La- 
bours in  India.     73c. 

Thompson,  Rev.  Andrew,  Sermons  on  Sacramental 
Occasions.     $1. 

Thornton,  Henry,  Familv  Prayers  and  Commentary 
75c. 

Thoushts  in  Past  Years,  by  the  Author  of  the  Ca- 
thedral.   $1. 

Thoughts  on  RcliL-ion.  by  Bp.  P."verid°re.    75c. 

Three  Divine  Sisters,  Failli,  Hope,  and  Charity. 
88c.    • 

Truth,  Analogy  of,  by  Dr.  Toiten.    38c. 

Townsend's  Comnientaiy  on  the  Old  and  New  Tes- 
tament  2  vols.  $5. 

Treasury,  The  Golden, by  Boiatzj'.     7jc. 

Spiritual,  bv  M:is'on.  S2,.50. 

Do.  Abridged.    75c. 

Trench,  Rev.  R.,  Notes  on  th^  Parables.     $1,75. 
Triinin'-r,  Mrs.,  On  the  Church  C.-ti-cliism.    30c. 
Tiinitv.  Doctrine  of,  bv  Jones  of  Naylaud.    SOc. 

By  Dean  Oiaves.    $1. 

Church  History  of,  by  Berrian.    $2. 

True  Catholic,  by  Oilp:ihpim"fr.     25r. 

Tupper,  M.  F.,  Proverbial  Philosophy.    50c.  &  75c. 
Turner,  Kev.  S.unuol  H.,  O.D.,  Co;i:;iientary  on  the 
Book  of  Genesis.    $1,25. 

Essav  on  St.  John.    50c. 

Sketches  of  Jewish  Rabliies.     f5c. 

ILirnioiiy  of  Scripture.    23c. 

Sliaron.  D.D.,  Sacred  History  of  the  World. 

3  vols.    $l,.'iO. 

Tynsr,  Rev.  S.  H.,  D.D.,  Lccliires  oa  t.he  Law  and 

Gospel.    $1,50. 
The  Whole  Israel  of  God.    $1,50. 

Christ  is  All.    $1,50. 

Lessons  on  the  Acts.     25c. 

Guide  to  Coiitirmation.    25c. 

Sketches  in  En.'laiid.     $1. 

Universalism  Examined,  Renounced,  and  Exposed, 

by  Smith.    $1. 

As  it  is.    75c. 

Uses  of  Adversity,  by  Rev.  Dr.  Hooker.    38c. 

Va.'t  Army,  An  Allegory,  by  .Munro.     31c. 

Vail,  Rev.  Thomas  H.,  The  Comprehensive  Church 

50c. 
Venn,  Richard,  Complete  Duty  of  Man.     75c. 
Vcrplanck,  Gulian  C,  Lectures  on  the  Evidence*. 

$L 
Villiors,  E.««ay  on  the  Reformation.    75c. 
Vincent  of  Lerins,  The  Cimmeiitary  of.     SOcI' 
Visit  to  the  E.ist,  by  the  Rev.  H.  Formby.    $1. 
Villare  Sermons,  by  Dr.  Burder.     $1,50. 

by  Rev.  E.  Berens.     75c. 

Waiiuvrjght   Rev.  Dr.,  Controversy  with  Dr.  Potts. 

23c. 

Sermons  on  Reli-nous  Education.    50c 

An  Order  of  Family  Prayer.    75c. 

Music  of  the  Church.     $1. 

Illu'trated  Pictorial  Prayer  Book.     $6. 

Walks  ill  Lutidoti,  by  Old  Humphreys.     50c. 
Wake.  Archbp.,  The  Gonuiue  Epistles  of  the  Apos- 
tolic Fathers.    $1,25. « 


10 


CATALOGUE  OF  BOOKS 


Walker,  John,  Key  to  Scripture  Names.     $1. 

Rev.  J.  R.,  Prayers  of  the  Church.     75c. 

Wall,  Rev.  Will.,  Hi»toiy  of  Baptism.    4  vols.    $10. 
Wall  &  Jerraiii's  Conversations  on  do.     38c. 
Waltou,  Isaac,  Lives  of  Donne,  Hooker,  &.c.     63c. 
Warden,  Rev.  John,  System  of  Revealed  Religion 

$3. 
Wardlaw,  Rev.  Ralph,  Christian  Ethics.     75c. 
D>scourse8  on  the  Sabbath.     $1. 

on  Baptism.     38c. 

Versus  the  Unitarians.     $2. 

do.     do.  Universalists.    $2. 

Water  Baptism,    by   Crewdson  &    Bates    an   able 

treatise.     25c. 
Watson's  Apology  for  the  Bible.    38c 
Watts,  Dr.  Isaac,  Lyric  Poems.    $1. 

Guide  to  Prayer.     50c. 

Week's  Preparation  for  the  Communion.     50c. 

Way  to  Do  Good,  by  Abbot.     75c. 

West,  Gilbert,  Observations  on  the   Resurrection. 

50c. 
Wesley,  Rev.  John,  Life,  by  Whitehead.     $1,25. 
Wharton,  Rev.  C.  H.,  D.D.,  Remains,  edited  by  Bp. 

Doane.     2  vols.     $1.50. 
What  is  Christianity,  by  Bp.  Short.     38c. 
What  is  the  Chnrcli,  edited  by  the  Bp.  of  Md.    38c. 
Whcatlev,  on  the  Book  of  Coaiiuon  Prayer.     $1. 

&  $2. 
Whitby,   Daniel,   D.D.,   Commentary   on  the  New 

Testament.     $3. 

on  the  Five  Points  of  Calvinism.    $1,25. 

White,  Bp.,  Comparative  Views  of  the  Calvanistic 

and  Arminiau  Controversy.     2  vols.     ^4. 
_ Memoir  of,  by  Bird  Wilson,  D.D.     $2. 

Coiiimentarie.«onthe  OrdiuationOffices.  75c. 

Opinions  on  Theological  Subjects,  arranged 

by  Rev.  W.  H.  Oilenheimer.     $50c. 

Rev.  Hu!;h,  on  Prayer.     50c. 

Second  Advent.     50c. 

on  Confirmation.    25c. 

The  Believer.     50c. 

Whole  Duty  of  Man.    Various  cditiona. 

Wiclifites  in  the  15th  Century,  by  Mrs.  McKay.    75c. 

Wilberforce,  Wm.  Practical  View.     75c. 

Prayers  for  Families.    25c. 

His  Life,  by  his  Sons.    2  vols.    $1,50. 

His  Correspondence.     2  vols.     $1,50. 

Wilberforce,  Bp.,History  of  the  American  Oil.  $1,00. 


Wilberforce  on  the  Lord's  Supper.     38c. 
Wilke,  Rev.  Charles,  Christian  Essays.'   75c. 
Williams,  Rev.   John,  D.D.,  Thoughts   on    Gospel 
Miracles.     38c. 

. Rev  Isaac,  on  the  Resurrcftion.    75c. 

Wilmer,  Rev.  W.  H.,  The  Episcopal  Manual.     $]. 
Wilson,  Bp.  of  Sodor  &.  Man,  Sacra  Priva/a.    75c. 

— ■ on  Lord's  Supper.     31  to  75c. 

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